or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâ—pta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmâ—rers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
Day that they might ever be ready to go both by Day and Night Exod. 13.22 whensoever the Lord gave them a sign for removing therefore are they said to keep the Lords watch Numb 9.19 Thus are we bid Alway to watch not knowing when Christ will come Mar. 13.35 The Thirteenth General Remark is The Number of Israel's Journeys in the Wilderness is 42. Numb 33. which consists of Six times seven and so when Moses is unveiled it holds forth either the Creation-work done in Six Days then succeeded the Sabbath or Resting Day in the number Seven after which Six-seven Journeys Israel had their Sabbath or Rest in Canaan or it may signifie those Six days of our Pilgrimage in the Wilderness of this lower World after which by the Conduct of Christ we enter into our Eternal Sabbath or Rest in a better World the true Canaan The Fourteenth Remark is The many Impediments that Israel met with in their March from Egypt to Canaan First Some were External Impediments And Secondly Some Internal 1. The External or those from without were 1. Pharaoh's pursuing Exod. 14. 2. Want of Water at Marah Exod. 15. 3. Want of Bread Exod. 16. 4. Amalek warring against them Exod. 17. 5. The Edomites stopping their passage Numb 20. 6. The Canaanites doing the same Numb 21. 7. The Amorites oppose them also Ibid. 8. The Moabites in Conjunction with the Midianites their Assistants whose King Balak hired Balaam to Curse them and to cut them off Numb 22.23 24 25 Chapters To all these External Maladies God gave them most Graciously as many Effectual Remedies Secondly The Internal Impediments or those from within themselves were 1. Their Manifold Murmurings Exod. 14 15 16 17 Chapters and Numb 11. 2. The Faction of Miriam and Aaron against their Brother Moses Numb 12. 3. The Sedition of the ten Spies Numb 13 14. Chapters 4. The Conspiracy of Korah and his Company Numb 16. 5. Their Murmuring again for want of Water at Meribah Numb 20. 6. Their Repining at the tediousness of the way in encompassing Edom for which the Lord sent fiery Serpents among them yet the Lord was so gracious to them as to bestow suitable Remedies to all those internal Maladies also as the Brazen Serpent to the last of those Numb 21. All which do teach us that the true Travellers towards the Heavenly Canaan must expect to meet with many Impediments both from within and from without to hinder their March and Motion of Holiness towards Happiness The Apostle therefore saith the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to reach home to Heaven As Israel notwithstanding all these obstacles aforenamed that lay in their way yet were carried comfortably into Canaan Indeed Moses Dies among them at their last Stage in the very Borders of Canaan to teach us the weakness and insufficiency of the Law for our Salvation Rom. 8.3 but God rais'd up a Joshua to lead them thorough Jordan into the Land of Promise Even so the Lord hath rais'd up our Jesus to save us to the uttermost Hebr. 7.25 These are the General Remarks upon the whole The Particular Remarks upon such Memorable Matters as are Recorded in sundry of Israel's forty two Motions and Mansions should here follow but This first Volume being already swoln into 120 Sheets I must refer them the Lord willing and assisting to the next Volume Cùm Relego scripsisse pudet quia plurima Cerno Me quoque qui scripsi Judice digna lini Ipse quidem studui bene de pietate Mereri Sed quicquid potui gratia Christe tua est Quid sum Nil Quis sum Nullus Sed gratia Christi Quod sum quod Vivo quodque laboro facit Deo soli Gloria in AEternum FINIS Chapter 20. An Appendix or Supplement to the First Volume Containing the more Particular and most Memorable Remarks after the more General before exhibited upon the most Eminent passages of God's Providence toward his only Church that he had then in the World yet his Wisdom which it profundum sine fundo a Depth without a Bottom did order her to be wandring from Egypt for Forty Years in the Wilderness and to be travelling to and fro like a poor Pilgrim from forty two stages and stations under the conduct of Christ himself in the Cloudy Pillar before she reached to and rested in Canaan Some Praeliminary Remarks First THIS following History is the more Famous and Worthy of all acceptation being Faithful Sayings in all its parts and parcels because the God of Truth himself is the Historian making Moses his Emanuensis or Penman in Recording it and representing fairly to our view even an unparallel'd prospect how the Lord rowled and tumbled his own dear Spouse from one barren place to another in the dry desarts and backyard as well as forward yea round about as if she had been treading a Maze in and out before her Lord landed her safe in the Land of Promise Secondly Noab's Ark while it lay rowling and tumbling upon the surface of an Universal Deluge for a whole year may well be look'd upon as a Type and Emblem of Moses's Church in the Wilderness As the Ark was tolled to and fro upon the Waters 'till it came to rest upon Mount Ararat so this Church was tumbled to and fro in the Desart as Joh. 16.33 Isa 54.11 c. 'till she came to rest in the Land of Canaan See much more of congruity betwixt the Ark and the Church page 113. Volume the First Thirdly The Gospel-Church may well be look'd upon likewise as the Antitype of this Wilderness-wandring-Church because she also had her times and her turns in a Wilderness state by a divine dispensation Revel 12.1.6.14 Wherein Mark First She is compared to a Woman First For her weakness saith Paraeus unable to defend her self and therefore flying into the Wilderness from the face of the Dragon Antichrist c. as this Old Testament Church fled here from the face of that Dragon Pharaoh Isa 51.9 Ezek. 29.3 4. Secondly She is call'd a Woman for her Fairness because the Female Sex are commonly more fair than the Male Thus Christ calls his Spouse Fair very fair and all fair Cant. 4.1 c. Not that she was so in herself by her own native beauty but as Cloath'd with the Sun of Righteousness and made comely with his comeliness that he put upon her Ezek. 16.14 Thirdly For her Fruitfulness in bringing forth a Seed for God Isa 54 1. Gal. 4.19.26 27. This enraged the Devil as the Churches fruitfulness in Egypt had enraged Pharaoh Exod. 1.7.12 the more they multiplyed the more they were molested c. Fourthly She is call'd a Woman for her strong affection of Love to her Lord Females quicquid volunt valde volunt their desires are more eager and earnest than those of Males hence David saith Jonathan's Love surpassed the Love of Women 2 Sam. 1.26 Mark Secondly This weak fair fruitful and
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
The Law of Retaliation is the Law of God Both as to evil and as to good First As to Evil. An Eye for an Eye and a Tooth for a Tooth c. Exod. 21.24 God commands that like for like shall be requited accordingly this was executed upon Adonibezek even in the Judgment of that poor blind Heathen as I have done to others so God hath requited me Judg. 1.7 And like for like shall be returned upon Antichrist another Adonibezek or Lord of the World as the word signifies and as the man of sin stiles himself 2 Thes 2.4 as Rev. 17.5 6. compared with Rev. 16.6 and 18.6 doth plainly demonstrate in Rev. 17.5 6. John admires with great admiration and mark the Climax or gradation in the Wonder Behold I saw 1. A Woman Drunk This is a more shameful sight usually than to behold a man Drunk and when Drunk 2. No Liquor would serve her to be Drunk withal but Blood 3. No Blood but the Blood of Saints and Martyrs Here is a Gradation of Wonders therefore that Divine Eagle foresaw God had given her blood to Drink Rev. 16.6 and that he would stir up some Kings to double unto her double Rev. 18.6 nec lex est Justior ulla Ovid. quam necis Artificis Arte perire suâ Talia quisque luat qualia quisque facit God loves to retaliate as to Bishop Arundel Stephen Gardiner who had silenc'd God's Servants and God plagued both their Tongues and Charles the IX of France that Massacred Coligni the Admiral and many thousand Protestants God Writ his Sin in his punishment for he was stewed in his own Broth and choaked in his own Blood So was that Earl of Wartenburg that threatned to ride up to the Spurs in the Blood of the Lutherans Secondly As to good Dutiful Children do indeed prolong the days of their Parents as Undutiful ones do shorten them bringing down their Gray Hairs with sorrow to the Grave and therefore in the Fifth Commandment God promises to prolong the days of such Children Obser 5. 'T is the mighty work of Gods Grace and Mercy to produce obedient Wives and Dutiful Daughters out of an Evil and Idolatrous off-spring the Vnbelieving Wife is Sanctified to the Believing Husband 1 Cor. 7.14 One Relation may win another to God as Monica did Austin's Father and himself too 1 Pet. 3.1 To the Pure all things are Pure Tit. 1.15 Howbeit 't is not very safe to graft into a bad Stock or to Marry into a wicked Family lest it bring a Curse and not a blessing partaking of their sins and of their Plagues too as Ahab and Azariah did V. 9. The Lord grant you may find Rest Hence Obser 1. Man's Maker is the chief Maker of all Men and Womens Marriages in the World The Heathen Philosophers make Cecrops Lycurgus or Numa the first Author and Enditer of the Laws of Marriage but the Word of God tells us from the Holy Ghost that the great God is its Author and Instituter and that in Paradise Gen. 2.18 'T is the Work of God both from Divine Deliberation and Divine Determination to provide an help-meet for Man hence 't is call'd the Covenant of God Prov. 2.17 and therefore honourable to all Heb. 13.4 Religious Naomi looks up here unto God saying in effect the Lord grant you good Husbands N. B. God should be seriously sought to in a matter of so great a Moment which concerns the whole Life of Men and Women Marriage if with a bad Consort becomes a Marre-age but if with a good Consort it becomes a Merry-Age Let them Marry only in the Lord 1 Cor. 7.39 not in Pluto the Heathen God of Riches nor in Venus the Heathen Goddess of Pleasure but in the fear of the Lord. 'T is sad now a days when Dos non Deus a great Bag not the great God is principally sought after to make up most Marriages and hence it comes to pass through the Just Judgment of God that the Bag and the Baggage do oft go together Grace should be sought for in the first place in those seven Qualifications of good Matches and Marriages Grace Race Face Arts Parts Portion Proportion Not Virtus post nummos c. O Cives Cives quaerenda pecunia primùm est Obser 2. A Married estate is a state of Rest So 't is call'd here and Ruth 3.1 Hence Marriage is call'd Portus Juventutis the Port or Haven of Young People whose Affections while Unmarried are continually floting and tossed to and fro like a Ship upon the Waters till they come into this happy Harbour There is a natural Propension in most persons towards nuptial Communion as all Created Beings have a natural tendency to their proper Center Leve sursùm Grave deorsùm and are restless out of it so the Rabbins say Requiret vir costam suam requirit faemina sedem suam the Man misseth his Rib that was taken out of his side and the Woman would be under the Mans Arm from whence she was taken Oh! look up to God then ye unmarried ones and cry with good Naomi The Lord grant me Rest for my roving Affections in the House of some good Consort that I may live in Peace and Plenty with Content and Comfort all my Days Know that your Marriage is of all your Civil Affairs of the greatest importance having an influence upon your whole Life 't is either your making or marring in this World 't is like a stratagem in War wherein a miscarriage cannot be recalled when we will for we Marry for Life I am thine and thou art mine Brevis quidem cantiuncula est is a short Song sed longum habet Epiphonema but it hath a long Under-song So an Errour here is irrecoverable you have need of Argus's Hundred Eyes to look withal before you leap And she Kissed them Kissing is manifold in Scripture First Civil which is twofold either Congratulatory when Friends did meet one another Thus Jacob kissed Rachel and this he did as if he would have transfused his Soul into her Body Gen. 29.7 11 c. or 't is Valedictory as here when Friends do take their leave and bid farewel each to other Secondly There is a Wanton Carnal Whorish Kiss Prov. 7.13 Strange Impudence in that strange Woman too much in practise God knows in our Day Thirdly There is a Flattering Treacherous Kiss such as Absolom gave the People to steal away their Hearts from King David 2 Sam. 15.5 6. Thus Joab took Amasa by the Beard to Kiss him when indeed it was to kill him 2 Sam. 20.9 and no better was that Osculum Iscarioticum that Kiss which Judas Iscariot gave to our Blessed Saviour Matth. 26.49 So that Love is not always in a Kiss there is Killing Kindness and Cutting Courtesie in some Fourthly There is the Superstitious and Idolatrous Kiss Hos 14.2 and 1 Kings 19 18. a Kissing of Jeroboam's Calves by way of Adoration as the Romanists do Kiss the Pope's Toe even
upon him but he would accept a little of the best where better and more could not be expected from so mean a Man seeing Jacob long before him thought a little of the best sent to the Lord of the Land of Egypt would be acceptable to him Gen. 43.11 c. 'T is well known how that great King Artaxerxes did with a most grateful mind accept of an handful of Water hal'd hastily out of the River by a Rustick who had no better to bring him 4. Consider how â—aul so accepted of both the Present and of the Person that brought it insomuch that he conferr'd upon him a double Court-Office constituting David to be both the King's Musician and the King's Armour bearer v. 21. not judging the former Office to be Honour enough to him whom he so greatly loved but alas Saul's Love to David was too hot now to hold long 5. Consider Though Saul sent to Jesse that he would suffer his Son to continue in the King's Service v. 22. yet this lofty Kindness lasted not long for David was dismissed from the Court by Saul upon some occasion not mentioned N. B. Some conjecture that it was when Saul saw himself salved of his Melancholy by David's Musick so having no farther need of him he sent him home to comfort his kind Father with whom he had abode some considerable time before the War with the Philistines happened which is described in the next Chapter where David was unknown to Saul and Abner v. 55. for a little time might make a great change in a growing Youth especially coming after some distance of time not in the Garb of a Courtier but in the Habit of a Shepherd this seems a safer Sentiment than to admit of a transposition in Scripture which some say is of dangerous consequence but more of that in its proper place However almost all Expositors concur that David was sent from his Court-Life to his Countrey-Life Et magis Caulam quam Aulam diligebat He loved his Hook the better after he had been at and seen the Court where high Seats are very slippery and a vain thing to trust in Princes Psal 118.9 and 146.3 Better love little and love long c. 6. Saul loved David greatly for curing and procuring some lucid Intervals to his Melancholy by his Musick v. 23. which was not only an Ordinary effect as that on Elisha when discompos'd by the presence of a wicked Prince 2 Kings 3.14 15. but Extraordinary able to Master Saul's Devil by the Spirit of God which came upon David after his Unction and put him upon singing Psalms to his Harp as Josephus saith whereby Saul's Evil Spirit was Charmed N. B. This Effect was doubtless Supernatural respecting David whom God design'd by this means to bring into favour with King and Court and thereby smooth a way to future advancement yet this was only an intermission of Fits 'T was Fasting and Prayer that would have wrought a perfect Cure had Samuel been sent for as well as David Matth. 17.21 CHAP. XVII CHapter the Seventeenth is a Narrative of David's Duel with Goliah wherein likewise the Antecedents the Concomitants and the Consequents fall under Observation Remarks upon the Antecedents which is the first of this Chapter are as followeth The First is The Introduction of this signal Duel which was The Philistines wage a new and another War against Israel v. 1. to revenge their former great and shameful Deseat by the Valour of Jonathan and his Armour-bearer only chap. 14. at large and now their Lands were possessed by the Israelites whom they had heretofore often beaten in many former Battels N. B. Here was occasion enough of a new War and they had new Encouragements to this present undertaking namely First They heard of a breach between Saul and Samuel whose Piety and Prayers had been sometimes dreadful and hurtful to them and therefore now they need not fear Samuel who had forsaken Saul And Secondly They heard likewise that Saul was fallen into such Frantick Fits as did render him unable to head or lead an Army And Thirdly Above all though they had been basely Cowed with their former Discomfitures yet now they found Courage unanimously recovered in them to undertake this Expedition which God purposely gave them at this time for the Accomplishment of his own Glorious Ends. N. B. The time when the Philistines made this Invasion into the Land of Israel was after they had got those aforesaid Encouragements and as Dr. Lightfoot well observes David went from Harping to Saul when Saul went to this very War as is intimated v. 15. here And Josephus saith That in the commencing of this War Saul gave David his Dismission either as having no need of him at this juncture being well compos'd in mind or as tendring the Comfort of his Aged Father to whom he had sent for him at his need and who had now furnish'd him with three other of his Sons for Sodiers The Second Remark is The Philistines Champion that made the Challenge to the whole Army of Israel to a Monomachy or Duel v. 4. to v. 12. No sooner was the Army of Israel pitched upon one Mountain to oppose the Army of the Philistines that were pitched upon the other Mountain over against them having a Valley between them v. 2 3. but out comes Goliah that Monster of Mankind and who as some suppose was the Philistines General and offers a shorter way of deciding the Controversie about Soveraignty saying we face one another only with our Armies but fight none let the Dominion be determined by a Duel wherein less Blood shall be shed and the decision sooner done if I Conquer my Antagonist then the Dominion over you shall be ours but if I be Conquered on whom all my Nation leaneth and layeth their whole weight then are we content to become your Subjects c. N. B. Note well This Vncircumcised Philistine was the first Challenger to a Duel we find upon Record 'T is a shame so many that profess Christianity should dare to make him their Pattern for their desperate practice of Duelling and meerly upon pretended points of Honour The Holy Patriarchs are better Patterns whose Footsteps we should follow who through Faith and Patience do inherit the Promises Hebr. 6.12 This proud Challenger is described First By his Name Countrey and Stature v. 4. to be higher by a Yard and a Span than any ordinary Man a Mighty Monstrous Man of the Race of the Rephaims who were beaten out of Hebron by Joshua Josh 11.22 and now seated themselves about Gath of the Philistines Grotius and the Vulgar Latin reads the Hebr. Habbenaim a Bastard Josephus thinks that the old Gyants were the Devil's Brats begot by those Devils call'd commonly Incubi ab Incumbendo from their laying with Women in Gendring-work Secondly By his Helmet Coat of Maile Target and Leg-Harness c. v. 5 6. All Accoutrements of War suitable to his most Bulky Body the weight of
only was sent for by times when Saul had his Fits which came not again all that time the Philistines threatned Israel 2. Kings take not much notice of Inferiour Servants 3. Especially King Saul whose Brain had been distemper'd with his Fits 4. Much Alteration a little time makes in a growing Youth as David was 5. Especially having laid aside his Courtiers Habit and now coming as a Shepherd 6. Abner might not know him because he convers'd more in the Camp as General than in the Court c. N. B. Dr. Lightfoot affirmeth that neither Saul nor Abner were ignorant who David was because he went but from Harping to Saul when Saul went to this War v. 15. and Saul's Question to Abner was not so much Filius cujus as Filius qualis viri not of his Person but of his Parentage as wondering what kind of Man Jesse was that had such Brave Sons in his Army c. 1 Sam CHAP. XVIII CHapter the Eighteenth giveth an Account First Of the extraordinary Grace and Favour that Saul c. expressed towards David from v. 1. to v. 8. And Secondly How all this came to be changed in Saul into extraordinary envy and hatred from v. 8. to the end Remarks upon the first part are First Saul looked upon David with an Amicable Eye and with a Look of Love when Abner brought him to the King with Goliah's Head in his Hand chap. 17.57 58. and when he had made an excellent Oration to Saul debasing himself and exalting his God who was the sole giver of the Victory over Goliah c. 'T is said here v. 1. When David had made an end of speaking to Saul no doubt but he spake much more to Saul than is here Recorded for himself saith The Mouth of the Righteous speaketh Wisdom and his Tongue talketh of Judgment the Law of God is in his Heart Psal 37.30 31. When Saul heard the many Gracious Words that proceeded out of his Mouth and withal saw the Giant 's Head in his Hand for which a little before he would have given even the half of his Kingdom while Goliah put him to shame for forty Days together How could Saul do less but thank him for his Valour and Victory a Mercy to himself and to all his Subjects yea and Admire him also for his most excellent Endowments which shone forth in him both in his Speeches and Actions Saul might also admire David's Modesty in not claiming the Wages promised for his Work Chap. 17.25 N. B. However this is expressed that David found so much favour with Saul as that he now must have his constant Residence in the King's Court and have no more Dismissions into a Countrey-Life as he had heretofore v. 2. and Chap. 17.15 If Saul could Love David greatly when he was to him but a skilful Musician chap. 16.22 How much more now when he was so highly Honour'd of God to become his Conquering Champion better had it been to have loved him less and loved him long The Second Remark is David had the Love of Jonathan v. 1 3 4. whatever defect was found in the Father's Love to David it was abundantly supplyed in the Sons Love to him And this Love of Jonathan's to David was First Internal he Loved him as his own Soul v. 1. as if there had been but one Soul in their two Bodies Corporibus geminis Spiritus unus erat because of suitableness in their Age Natures and Manners 2. Jonathan's Love was External in making a League of Love a Convenant of Friendship with him the Symbol and Pledge whereof was his striping himself of all his Princely Robes and Accoutrements and putting them upon David who devested himself of his Pastoral Habits in order thereunto v. 3 4. so that here Prince Jonathan to mend his Father's the King's neglect did as it were confer the Honour of Knighthood upon David saying to him Kneel down David a Shepherd and rise up David a Prince thou shalt have the Veneration due to Jonathan in the Garments and Ornaments of Jonathan thou shalt be my alter ego thou shalt be my Court-Companion and wear these Robes of the highest Courtier as a Reward of thy Heroick Valour and Victory N. B. Nor was it perhaps without a Mystery saith one that Saul's Garments fitted not David but Jonathan's fitted him and these he was as much delighted to put on and wear as he was desirous to put off and disburden himself of the other Oh how liberal was Jonathan's Love to David thus to strip himself even to his Sword Bow and Girdle but the Love of our Jonathan of our Jesus is more liberal in stripping himself of his own righteousness and became sin for us that we might be Righteous to God in him 2 Cor. 5.21 Jonathan did not put on David's poor Pastoral Coat when he put off his own Royal Robes as our Jesus doth for us c. The Third Remark is The Love that the Courtiers bare to David yea and all the People also loved him v. 5. for his prudent management of all his Military Matters when Saul had made him the Captain of his Life-guard his Vertue was so Amiable and Attractive In his behaving himself so wisely in all his concerns that both the Court and the Countrey were plainly Inamour'd with him though no doubt some of Saul's Servants did envy his Glory The Fourth Remark is The Love that he gained likewise among the Women v. 6 7. This was immediately after the Slaughter of Goliah and of the Army of the Philistines as Saul and David marched through the Cities to Jerusalem the Women who share deeply in the common Calamities of War as Ravishments c. and rejoyce greatly in Victories whereby they are freed from such Abuses came forth to meet King Saul with singing and playing upon Instruments of Musick according to the custom of those times and places Exod. 15.20 Judg. 11.34 the burden of their Song was Saul hath slain his Thousands but David his Ten Thousands as if they had said Saul deserves to be commended much but David ten times more Hinc illae lachrymae From hence came the rise of all David's following Troubles N. B. Objection Had this Song of the Virgins enamour'd with David been immediately after the Victory over Goliah c. This would have hindered Saul from preferring David to be the Commander in Chief of his Life-guard c. Answer 1. It was Saul's Policy to prefer David at the present to gratifie his whole Army and People especially his Son Jonathan who was become such a passionate Lover of David and therefore Saul must bestow a badge of Honour upon him for his famous Victory or he could not retain his own Reputation nor answer Universal Expectation of fulfilling his promise of preferring the Conqueror Chap. 17.25 Answer 2. It was principally God's Providence more than Saul's Policy over-ruling Saul against his own Inclinations who designed to crush him when he could obtain a fit opportunity
but now he must be made a Captain as Samuel had foretold it 1 Sam. 8.11 12. as a step to the Kingdom whereunto he was Anointed and whereof he was no less assured Psal 63 11. The second part is Saul's Envy and Hatred the matter and form whereof is expressed in v. 8. how it had its Conception and Nativity the foul effects follow Remarks hereon are First Saul was very wroth with the Womens singing ten times more Praises to David than to himself Chrysostom and others do blame the Women for so doing because all Comparisons are odious even among equals how much more when an Inferiour is made equal to his Superiour but most of all when a Subject is preferr'd before his Soveraign this seems to have some Imprudence in it especially when such a Song would for the same of it spread far and near even into other Lands as indeed it did even into the Philistines Countrey chap. 21.9 and 29.5 those Songs of Triumph for this famous Victory were so solemnly transacted so that Saul seemeth to have just cause of displeasure against the Women for their Imprudent Actings but still be had no just cause of Anger against Innocent David who had so modestly behaved himself all along before Saul that he might easily gather it was neither David's desire or design much less his doing that any thing least of all that so much should be ascribed to him therefore the same Chrysostom excellently observeth that Saul's Anger against David was altogether without cause and he qualifies the fault and folly if any were indeed in their so doing being over-ruled by God so to do c. in the Women for N. B. Their Ascribing to Saul more than he deserved because he suffered the Philistines Champion to Challenge and Desie the Army of the Israel of God and to Blaspheme the God of Israel twice a Day for forty Days together yet he cowardly kept himself in his Camp for safety and durst not venture to vindicate God's Glory and the Honour of Israel whereas the Women attributed to David less than his due seeing to him as to an Instrument of God's Hand the whole Glory of the Victory ought to have been deservedly ascribed he was the only Agent and Saul was but a Patient and an Idle Spectator in the grand Conquering Controversie Yet the Women do give him some praise However in David there was no fault for he neither composed nor sang the Song The Second Remark is The first product or effect of Saul's Envious Heart against David which was his looking upon David with an Envious Eye with a Lowring Look and with a Sowre Frowning Countenance v. 9. This Vitium Diabolicum or Devilish Sin of Envy from the Envious one lay boiling in his Heart ever after the Womens singing so and his saying What can David have more but the Kingdom Invidiâ Siculi non Invenere Tyranni Majus Tormentum saith Horace The Tyrants of Sicily never invented a worse Torment than Envy which now became a burning fire in Saul's Bosome and as a Worm that uncessantly gnawed upon his Entrails N. B. Saul now began to think that David was the Man that Samuel had twice told him of A Man after God's own Heart chap. 13.14 and A Man better than me chap. 15.28 to whom my Kingdom must be transferr'd I now see God is gone from me in those Royal Gifts he once gave me but now they shine forth in David Kings hate Corrivals thus Saul hated David in his Heart when he saw him God's Darling and the Peoples Favourite and though he was a dissembling Hypocrite carrying plausibly with Court Complements toward David because he knew this pleased his Son Jonathan a great Crony with him and his Subjects generally yet could he not hide his Heart-Hatred but discovered it by an Envious Eye and a Malicious Aspect such a Countenance he cast upon David as Cain did upon Abel Gen. 4 5 6. Heu quà m Difficile est Crimen non prodere Vultu Though he sometimes gilded over his inward Malice with outward shews of Love to David yet could he not at all times conceal his Hypocrisie but discovered it by his Countenance The Third Remark is Saul's Envious Heart and Eye revived his Melancholick Distemper and the Devil of Discontent sets him now into a new Phrenzy v. 10. which while David endeavoured to qualifie by playing upon his Harp as at other times Saul raved and raged like a mad Prophet a Kings 9.11 and being acted and agitated by the Devil his Hand now as his Eye had done before doth make a new discovery of his secret Dissimulation For this Tyrant being as terrible to himself a Magormissabib Jer. 20. 3 4. terrour to himself as he had been to others kept ever a Javelin by him for his own defence this the Hypocrite snatches up in a Fury hurls it with great force at David N B. Who for his kindness in Harping to cure Saul's Melancholy hath this Javelin cast at him to kill him and to prick him to the Wall v. 11. tho' as Chrysostom well observeth Saul could not have sufficiently Honoured David had he taken the Crown from off his own Head and placed it upon the Head of David seeing he owed to him both his Kingdom and his very Life This was truly Diabolical to requite David evil for good yea and now while David was doing this good Office for him whereof he had formerly such good experience of great Success and had not the Devil been in him he would surely never have done it to good David N. B. Note well These three things here The First is The Devil was not so in Saul as to take away altogether the use of his Reason but suffers Saul to exercise it for execrable ends Saul could say to himself Now have I a fair opportunity to kill David Some suppose that Satan prompted Saul to prophesie of Divine things politickly to lull David asleep that he might dispatch him the better while he feared no danger The second is God over-shoots the Devil in his own Bow in making Saul's Javelin to miss David's Body who made David's stone to hit Goliah's Forchead and kill him The third thing is David in thus escaping is a Type of Christ who while he sought to cure the Jews they sought to kill him yet did he escape them often Luke 4.18 19 20. and John 8.59 till his hour was come Thus David escaped twice once here v. 11. and again chap. 19.10 The Fourth Remark is Saul's sending David away from his Court at Gibeah whither Saul marched from the Camp and Jonathan together with David after he had put him into a Soldier and a Courtiers Garb In their way thither was that Song so offensive to Saul sung by the Women as is aforesaid however Saul Hypocritically hides his Malice till he had the opportunity of casting a Javelin at David which he marvelously avoided as is before related N. B. Now Saul taketh new measures
and Banisheth David from his Court v. 12 13. Yet under pretence of Honour that he might seem to make good his Promise of preferring the Man that could Conquer Goliah so he makes him a Collonel over a Thousand Soldiers but his intent was to free himself from his own fears First Lest as some say David should dispatch him privily in his Bed as he would have done to David upon advantage with his Javelin This was to Muse as he did Vse Secondly Lest as others say he should ingratiate himself too much with his Courtiers as he had already gained the Commonalty and he might fear that both these would joyn together to Depose him and set up David in his stead because of the Song of the Women v. 7. But Thirdly The true cause was to quit himself of his great Eye-sore for now David's Presence made Saul as much sad as ever his Musick had made him merry by fetching him out of his Melancholick Dumps The Fifth Remark is The effects of this new Preferment conferr'd by Saul upon David v. 14 15 16. Saul designed to expose David in the Wars that he might fall by the Philistines Hands when he could not make him fall by his own Hands But such was the Providence of God over him and his own Prudence in managing all his Military Matters that David became prosperous in all his Proceedings whereby he plainly captivated the Universal Affections of the People when they saw the Lord was departed from Saul and was present with David giving him prudence in his Conduct and prosperous Success in all his Vndertakings No wonder if Saul was afraid of him as it is said of him three times v. 12. and 15. and 19. N. B. Dr. Lightfoot well observeth that when David was now set at large from Saul to go in and out at his pleasure then likely he bringeth Goliah's Armour to Bethlehem and his Head to Jerusalem laying up those Trophies of his Valour and Victory among his own Tribe that when occasion should be the sight of these things might influence a sufficient Party to stand up for him whom God had already Anointed and Appointed by Samuel The Sixth Remark is Saul's restless malice in plotting to destroy David secretly and treacherously by pretending an Honourable Marriage to him but intending most notorious mischief against him therein And first he proposeth to Marry David to his Eldest Daughter Merab but for a destructive purpose v. 17 18 19. Saul's malice to David was such and so unsatisfiable that he was resolved to ruin him vel vi vel clam vel precariò either privately or openly and when he saw the latter could not be done he makes an experiment of the former by propounding a Royal Match to him thinking that would please the People who he feared would protect David from his offering him any open Violence Therefore his Secret Wheedle was to offer him Merab in Marriage only upon this condition Be Valiant for me and Fight the Lords Battles hoping he might fall by the hands of the Philistines being a forward Man in Fight he well knew and would venture far yea too far as Uriah did afterwards and was cut off 2 Sam. 11.16 17. N. B. Note well First This very Pit which Saul had digged for David the Lord over-ruled the matter so that Saul fell into that very Pit himself Psal 9.15 16. and 7.15 16. For whereas he designed that David should Die by the hands of the Philistines that very fate did befal himself they made him kill himself Chapter 32. Verse 3 4. N. B. Note well Secondly Merab was due to David before by Promise for his killing Goliah Chap. 17.25 yet he that there twice enquired into the reward of that enterprize before he undertook it never demanded it after the Atchievement Behold Saul's base Hypocrisie still waxing worse and worse Love is here pretended and Truth in performing his Promises but Mischief is purposed Designing that he being made Saul's General so Valiant in himself would expose himself the more in most Desperate Enterprizes to give more than Ordinary Proofs of his Extraordinary Valour N. B. Note well Thirdly David's modest refusal of this Royal Offer because of his own meanness not because there was really so much distance betwixt Saul and David for the former had been but a Feeder of Asses as the latter had been a Feeder of Sheep and Saul himself when he had a better mind than now had the like modesty to Samuel when he was first sent to Anoint him King Chap. 9.21 but alas Honores mutant mores His Honour had marred both his Mind and his Manners he had now forgot that himself was raised out of the very Rubbish of almost Destroyed Benjamin Judg. 20 c. David speaks lowly of himself without dissimulation as too low and unmeet for so high a Marriage that Saul might not suspect so low-minded a Man for being Ambitious to seek the Kingdom though already Anointed thereto N. B. Note well Fourthly The persidious dealing of Saul with David when he had performed the Conditions in Fighting the Lords Battles that he might be Married to Merab and through Divine Protection and contrary to Saul's expectation had run through many difficulties and eminent dangers Saul contrary to his Promise to David gave his Daughter to another Man namely to Adriel v. 19. on purpose to provoke David into some Treasonable Actions and Speeches which might give Saul some colour to cut him off This Affront and injury was very unbearable and the like had incensed Samson to Destroy the Corn Vines c. of the Philistines Judg. 15.2 4. though to be deprived of the Joy of Marriage and when the Marriage Day was come wherein the Bridegroom was in high expectation of Embraceing his Bride even then to be disappointed was exceeding hard measure yet David resolves to bear it patiently N. B. Note well Fifthly David over-matched Saul's Malice in this matter also by his great Prudence and Patience neither Acting nor Speaking any thing unbeseeming a Loyal Subject but committed his Cause with all Calmness to God who Judges Righteously And so indeed God did notably when Merab's five Sons which she had by this Adriel were in due time by Gods own appointment all Hanged 2 Sam. 21.8 9. To appease his great Wrath c. The Second Secret Design of Saul to destroy David was by his Marrying him to his Younger Daughter Michal who could not hide her Love to David which some say her Sister wanted otherwise she would not have consented to Marry another Man even Adriel v. 20 21. Here this Hypocrite discovers his Hypocrisie 'T is said he was pleased that his Daughter Michal loved David yet was highly displeased that his Son Jonathan loved him So that this was not pleasing to Saul simply that David was beloved of Michal but that she might Become a Snare to him either by causing him to run some desperate Adventures for procuring her or by obliging her as
his Daughter to complot with her Father for Davids destruction Put herein likewise David's God over-shot Saul's Devil in his own Bow This bad Counsel for betraying David had no good success for Michal minded more her Conjugal Love to a Good Husband than an Impious Obeisence to a Bad Father therefore was she an instrument of preserving David and not of destroying him as the sequel sheweth v. 22 23 24 25 26 27. The Plot is promoted N. B. First By Saul himself offering to him Michal though he had Robb'd him of Marab saying One of the twain thou shalt have v. 21. Here 's a fair Glove drawn upon a foul Hand designing to pervert the Holy Ordinance of God to wit Marriage instituted for mutual comfort to his own Devilish ends that the Wife might betray the Husband Secondly By Saul's Courtiers who besprinkled him as we say with a little Court Holy-Water and perswade him into a willingness whom they found unwilling to embrace this Royal Offer V. 22 23. and not only so but they Covenant with him too For an Hundred Fore-skins of the Philistines v. 24 25. not an hundred Heads as Josephus saith for Fore-skins would much more enrage the Philistines against David because they hated Circumcision utterly v. 25. This pleased David well v. 26. because this Match might mount him towards the Kingdom which God had promised him and he in order to it brings in the double number to prevent all Cavils that might hinder his Marrying of Michal which was effected v. 27. The Last Remark is This secret Conspiracy of Saul was likewise very marvelously confounded For First He saw God was with David to secure him from all danger The Hypocrite pretended To be avenged of the Kings Enemies v. 25. but intended that they should be avenged of David in his behalf but God counter wrought him Secondly He found his Daughters Love to David was such as would not serve his hatred of him v. 28. and when he saw this double disappointment he became more afraid of David than ever before v. 29. more especially when he saw Davids Prudence Valour Courage and Conduct Advanced Daily with the People Verse 30. N. B. Note well Saul's hating God in David seems like the unpardonable Sin Glory fled from Saul who followed it but follows David who fled from it God Wills it this none can resist Rom. 9.19 20. 1 Sam. CHAP. XIX THIS Chapter the Nineteenth Relateh a Double Banishment of David again The first was from Saul's Court and the second was from his own House The first History hereof is from v. 1. to v. 10. the second is from thence to the end Remarks upon the First Part are First David's first Banishment from the Court is spoke of in the former Chapter when Saul made him Collonel over a Regiment lest his Courtiers should be too much Enamoured with him how be was called back to the Court again from the Army no reason is Recorded as is of that in this Chapter But it may well be supposed from what is said there That it came to pass not from any good will of Saul to David but from his design to entrap him by Marrying him to his Daughter When he saw how David won ground daily in his Honour among the Army therefore did Saul send for him from the Camp to the Court to put this Project into practice c. The Second Remark is David's Banishment from the Court the first time here was after a sort voluntary Saul in a pang of Passion blabs out his Bloody design to Murther David what he had been plotting privately hitherto against the Life of David and was blasted in all his secret projects this enraged him and now he resolves to prosecute him more Publickly as is apparent in this and the following Chapters In order hereunto he commands his Son and his Servants to kill David v. 1. Behold here Saul's infatuation as to his Courtiers those Aiones and Negones as one calls them who say Yea and Nay to whatever the King saith yea and nay to and whatever pleaseth the King pleaseth them c. He might possibly confide in them to keep his Counsel yet even those had been but a while before great Admirers of David Chap. 18.5 but as for Jonathan who so dearly delighted in David Saul could by no means expect that he could see him Murthered therefore Jonathan tells him of it v. 2. saying Take heed to thy self until the Morning and hide thy self in some secret place lest my Father surprize thee c. Hereupon David upon his own accord and according to the Counsel of his Covenanted Friend withdrew from the Court and hid himself in the Field nigh to Saul's usual Walk where he commonly took some turns to Compose his Discomposed Mind in his Morning walk And according as Jonathan promised David v. 3. He doth expostulate with his Father as they two walked together according to custome about reconciling him to David v. 4. N. B. Note well here 1. Though Saul's Courtiers had professed a great Veneration for David Chap. 18.5 22. yet not one of them interpose when they saw Saul resolve to kill David to speak one word for him though not a few of them were ready enough afterwards to Act against him Vide hic aulicorum persidiam see here the inconstant kindness of Courtiers N. B. Note well 2. Jonathan's Fidelity when all the Courtiers proved perfidious Jonathan had Cut a Covenant as the Hebrew is with David Chap. 18.3 wherein the Covenanters did first Swear and then cut a Beast in twain and passing between the parts thereof they wished so to be cut in pieces if ever they falsified their Faithfulness each to other Jer. 34.18 Jonathan here feels the weight of this solemn League of Love which extended not only to their Persons but to their Posterities also N. B. Note well 3. Jonathan's Prudence in saying nothing at present in the presence of Saul's Servants partly lest he should seem to oppose his Father too publickly which he well knew would not be born and partly lest he should mistime his Good Advice seeing his Father was now in a Phrenzy Fit so not in a case to receive Wholesom Counsel Seeds-Men sow not their Seed in a Storm nor do Physicians Administer Potions in a Paroxysm or Fit Jonathan hopes to find his Father in a better Temper next Morning N. B. Note well 4. Jonathan's Self-denyal though he was Heir-apparent to the Crown and the next Successor to the Kingdom this was enough one would think to make another Man an Enemy to David whom he knew was likely to Succeed his Father yet Good Jonathan willingly waves his own Interest to be true to his Covenant He Swears to his own hurt Psal 15.4 N. B. Note well 5. Jonathan's Piety in chusing rather to Obey God than Man His Father said Son kill David but he knew God had said Thou shalt not kill Exod. 20.13 More especially when Saul rendred no
had little Religion in her as appeareth by her deriding David's Devotion 2 Sam. 6.16.20 c. yet had learned by the light and law of Nature to prefer an Husband for good before a Father for evil Her Conjugal affections made her more faithful to the former for his preservation than any filial fear could oblige her to the latter to become an Abbettor to her Father for her Husband's destruction She knew so much out of Moses's Writings that the Man and the Wife are but one flesh and so closed together as to make but one piece so in preserving of David she sought her own preservation The Third Remark is The means whereby Michal did deliver David she wrought wilily in deceiving 1. Saul's Pursivants and 2. Saul himself after she had dismiss'd David down through a Window ver 12 13 14 15 16 17. Wherein first her faithfulness to David is demonstrated two ways First In her Advice to him If thou save not thy life this Night to Morrow thou shalt be slain ver 11. Some say Jonathan David's dear and faithful Friend and Michals Brother sent Tidings to her of Saul's Murthering Design or she might observe the Sergeants hovering about the House in the Night and David having told her how narrowly he had escaped his death before he came home to her she might prudently gather that her Fathers fury would not so end but pursue him to his House Her Second demonstration of fidelity to David was her assistance of him to escape after her Advice to him to flee from his danger ver 12. Love is laborious she most lovingly bestirs her self to let David down at the Casement because the Doors had Centinels set at them by Saul to secure David whensoever he should come forth there so David fled Secondly Now Michal's difficulty remained how to delude her Fathers Messengers and how to deceive her Father himself that she discharged the duty of a Daughter to him In both which Michal is hardly held to her shifts of wit N. B. We usually say a Womans wit at a pinch is more Mercurial and riper than that of a Man who must have more time for deliberation As is above observed upon Judges 13.23 c. First Michals crafty wit is set at work to deceive Saul's Serjeants sent to Arrest David in order hereunto she takes her Teraphim Hebr. some superstitious Image which she had kept secretly David knowing nothing of it as Rachel had her Mawmets whereof Jacob was ignorant and dressing this similitude of a Man with Goats hair about its head she laid it down in the Bed to represent David with his hair on the Pillow as if he had been sick in his Bed and Curtains drawn close nothing but a glimmering light left as is commonly done for a sick person that the deceit might not over-easily be discovered ver 13. Now when Saul received no account how his first Messengers had sped the Morning being come he doubted they proved perfidious to him tho' they only stood waiting still for Davids coming out at the door He hereupon sent other Messengers in the Morning to whom Michal said that David was sick in Bed ver 24. Whereupon they departed with these Tidings to Saul as not daring to suspect the truth of what their Superiour the King's Daughter said to them and they looking upon it as a gross piece of rude incivility to break into a sick Mans Chamber to give him any unmannerly disturbance and so trie the truth of Michal's Allegations Hereupon Sanguinary Saul who so greedily sought to suck David's blood sent other Messengers the third time ver 15. with a larger Commission than either of the former not only to watch the doors as the first were impowered only to do nor only to enquire what was become of David seeing he came not out of doors but also to break in and bring him away sick or well that He for his better security might himself slay him or see it done His Envy was thus full of Jealousie he suspected that either his former Messengers had been Bribed with Gifts or Promises by Michal or that Michal made these Excuses only to preserve her Husband out of her Fathers furious hands so being impatient of this delay he chargeth his last Messengers to secure him but when they had broke in they found nothing in the Bed but an Image instead of a sick Man N. B. Oh how blank they look'd when they saw their bloody hopes so handsomly frustrated ver 16. But more blank assuredly was Saul's look when they told him that the Bird was flown when he had thought to have made his Breakfast that Morning of him Hereupon he comes in a rage and le ts flye at his Daughter saying Why hast thou deceived me so and sent away my Enemy ver 17. To which Michal answered David threatned to kill me c. N. B. Note well upon this whole History First That Michal thus far is to be both commended and imitated by all good Wives so far as her Loyal Love to her Husband in seeking his preservation extended yea and her wily Wit in deceiving deceivers ought not too rashly to be condemned 'T is an old Adage Fallere fallentem non est Fraus To deceive a Deceiver is no deceit if any sinful means be not made use of thereunto Bloody Persecutors have been frequently frustrated by some lawful means as those that sought after Jeremy and Barach Jerem. 36.26 Athanasius Luther and others the Lord hid them as he did David here N. B. How God's Providence and God's Promise seem contrary and contradictory as to David as before to Joseph a Crown is promis'd him yet a Javelin is twice cast at him he is hunted as a Partridge c. 1 Sam. 24.11 and 26.20 He must pass through manifold dangers yet hath he as manifold deliverances God by his Providence made good his promise to David so that Providence may not be judged of by piece-meal when all ends of it meet much Beauty may be beheld in all its parts c. N. B. Nâ—te well Secondly Nor is Michal to be blamed for thus deluding those Messengers as to the matter of it for her cunning contrivance manag'd her Matters so as that Saul's sending three times about one and the same business must needs become delatory work which was as designedly pleasing to the loving Daughter as it was desperately displeasing to her impatient Father for it was the Daughters design to beget delays that her dear David might have time enough to escape far enough before Saul sent pursuers after him N. B. Note well Thirdly Nor is Michal much blame-worthy tho' she did what deserved the Character wherewith the grandest Cheats are branded with namely in deceiving her own Father but if it be considered how she did no more herein than to take away the Sword out of a Mad Man's hand and so prevented his great Iniquity in embruing his hands with the blood of her innocent Husband she
Trance and Chain'd up in God's Chain like a Wolf restrain'd from Worrying God's Lamb David for a Day and a Night and where Jonathan was Resident and President in his Father's Absence He asks his dear Jonathan What Crime he had committed that his Father was so implacably incens'd against him v. 1. Good Jonathan answers him with a God forbid c. v. 2. not thinking that his Father could be so wicked as to seek David's Life when he had so lately sworn to the contrary chap. 19.6 N. B. The Love of this good Son thought no evil of a bad Father 1 Cor. 13.5 what extravagancy had been in the Father his Charitable Son imputes it as the fruits only of his Frantick Fits and he assureth David saying when my Father comes to himself I dare undertake to reconcile thee to him as I have done heretofore chap. 19 4 5. Thus this Noble-minded Son is least suspicious of evil and puts a more candid Construction upon the evil Actions of a Bloody-minded Father than they truly deserved and so great was the Son's Blind Charity towards a bad Father which was both commendable and comely in him that he assureth David My Father will do nothing either small or great but that he will shew it me To this David replys v. 3. and that with a Solemn Oath because the matter was of great moment that Jonathan might not doubt of it interposing this Reason why Saul concealed his designing David's Death from Jonathan because he knew there was a League of Love betwixt them v. 3. Jonathan's Rejoynder to David's Reply was That he offered his utmost endeavour to grant David's Request for discovering the truth concerning the King's Mind and for preserving his Life who was Innocent yet in danger v. 4. saying to him What thy Soul desireth I will do for thee so our Jesus says to us Matth. 7.7 John 16.23 24. The Second Remark is The manner how Jonathan must pump forth his Father's Mind prescribed by David v. 5 6 7 8. wherein Observe First The Opportunity that is the Solemn Festival time of the New-Moon now at hand which was celebrated as a Testimony of their Thankfulness to God for lending them Times and Seasons Numb 10.10 because all time is the Lords The day is thine and the Night is thine thou hast prepared the Light and the Sun Psal 74.16 Secondly The Vacancy of David's usual Seat as he was the King's Son in Law would occasion Saul's Enquiry after him for though David could not well imagine that Saul would expect his Company whom he had once and again endeavoured to kill yet partly Saul might suppose that David would ascribe all those his Extravagancies only to his Frantick Fits but when this Phrenzy was over he would come with a more composed Mind to keep the Feast of the Lord and then David might think himself in safety and so by his coming to fill up his proper Seat would give another fair Season wherein to slay him Or partly and more especially David would try this Experiment for discovering Saul's Mind toward him he begs leave of Jonathan who had power to grant it as the King's Deputy Lieutenant during his Absence at Naioth that he might go to Bethlehem and keep his Annual-Feast among his Kindred for two Days only promising to return and hide himself in the Field near the Court that Jonathan might give him Intelligence how his Father resented his Withdrawment Thirdly David's Appeal to Jonathan's own Conscience concerning his Innocency saying 1. If Iniquity be in me stay me thy self I had rather Die by thy friendly hands than be tortured by the hands of thy furious Father The tender Mercies of the Wicked are Cruelties saith Solomon Prov. 12.10 But if no Iniquity be found in me as thou judgest then be mindful of that Solemn Covenant whereof God is a Witness and give me seasonable notice of Saul's Intentions concerning me If he say well to my Absence by thy leave I am willing to trust my self with him this third time as I have done twice already chap. 18.11 17. and 19.7 notwithstanding his double Double-Dealing with me in forgetting both his Promise and his Oath but if my Absence enrage him for his losing the opportunity of killing me then let me know that I may escape his Rage c. The Third Remark upon the Antecedents is Jonathan's pathetical Promise to David that he would be a fast and a faithful Friend to him at this critical juncture v. 9 10 11. to 18. Wherein observe First After Jonathan had told David he abhor'd the thoughts of either slaying him himself or of betraying him into Saul's Hands to be slain by him v. 9. they consult together by what means and in what place this friendly Office might be performed without suspicion to Saul v. 10 11. So they both walk into the Fields for private Conference where they might not be over-heard and where Jonathan in an abrupt Expression calleth Jehovah the God of Israel to Witness the reality of his Respects and to be Judge betwixt them v. 12 13. Secondly Jonathan's Piety towards God and an humble denial of himself saying Tantamount though I be Heir Apparent of the Crown by Lineal Succession and therefore might envy thee having more cause than my Father for being envious yet because I know 't is the good Pleasure of God to reject my Father and to Elect thee as one better than my Father much Joy mayest thou have of the Kingdom after him and whatsoever becometh of me The Will of the Lord be done therein Acts 21.14 he chearfully submitteth himself and resolveth to cleave close to his Friendship with David in whose felicity he rejoyced as much as in his own Thirdly Jonathan's Faith as well as Self-denial is here very Conspicuous in courting David now in his lowest State of Humiliation even then when David had so solemnly Sworn his own desperate Apprehensions of himself saying As the Lord liveth and as thy Soul liveth there is but a step betwixt me and death v. 3. N. B. Yet at that time Jonathan Complements him as if he were already actually the King of Israel therefore must he have David to Swear and Swear again by way of Restipulation to keep Covenant with himself and with his Posterity whether he were Dead or Alive when David came to the Kingdom which he was sure would be v. 14 15 16 17. N. B. The like famous Faith we find in Abigail afterward Chap. 25.28 30. c. But above all the Faith of the Penitent Thief in him who is called the Son of David he could believe in a Crucified Christ and pray for his kind remembrance when he came into his Kingdom Luke 23.42 as if he saw him already in his State of Exaltation The Fourth Remark upon the Antecedents is The pious Prudence and Policy Jonathan propounds to David as measures to be taken on both sides the one for sounding Saul at the Feast how his Heart stood affected
with Magnanimous Courage the grounds whereof were partly because his Fathers Grand-Mother was Ruth the Moabitess Ruth 4.10 Which as some suppose David might plead with the King of Moab for his favour to one Related to him by Descent and partly because Saul who persecuted him was also an Enemy to this King having done great damage to Moab in his Wars Chap. 14.47 The Fourth Remark is David's Design at the Court of this King of Moab was not so much for favour to his own Person as it was for his Protection to his Aged Parents who could not in their Old Age post away from place to place with him as he in his present condition was forced to do So he requests of this King that both his Father and Mother yet alive Might be seated some where in the Country of Moab that they might be not only at Ease in their Old Age but also in Safety out of the reach of Saul's Cruel Persecutions who was so Bloody he knew as to be Revenged upon the Parents when he could not come at the Son And this David desired to be done only Till he knew what God would do for him in the Accomplishing of God's Promise made to him N. B. Note well This Godly Care of David the Son for his Aged Parents Ease and Safety is most highly commendable and exceeding worthy of all due Imitation Children can never enough requite their Parents from whom they have both their Being and Well-being Nor may it be doubted but so Grave and Godly a Man as Jesse David's Father was must not only be acceptable to the King of Moab but might be useful to him in his Counsels c. The Second Part of this Chapter is David's return from Moab into the Land of Judah and the occurrences happening thereupon Remarks upon it are First David did so because he was admonished thereunto by the Oracle of Gad the Prophet v. 5. N. B. It was no small comfort to distressed David that he had a Prophet of God so night at hand to consult with in all his Difficulties and Distresses One who was called David's Seer 1 Chron. 21.9 2 Sam. 24.11 This Prophet warns David to depart from Moab either because they were Idolatrous and so might soon be Treacherous to him yea and so might infect his followers with their Idolatry if he tarryed too long with them Or rather because God was pleased to bring David to a farther Tryal by Saul's Persecution in his own Country Therefore God bids him by Gad Go shew thy self in the Land of Judah that he might publickly put in his Claim to the Kingdom after Saul's Death and that there he might be in Action Assisted by his own Tribe and do some good for his Country as God so ordered it for he and his small Army did beat back the Army of the Philistines from the borders of Judah when Saul was at a distance and could not stop that Invasion Chap. 23.1 2 3. The Second Remark is Saul's hearing that David was come with a small Party into his his own Tribe put him into a new Ferment Fright and Phrenzy v. 6 7 8. Where Saul charges his followers that they also Conspired with David to Dethrone him saying None of you though of my own Tribe is sorry for me N. B. Note well It may be some of them were sorry for his Malice and Madness against Innocent David but durst not shew it and it is too true that others of Saul's Favourites and Followers who had fawn'd upon David while he was in Favour and Prosperity were now estranged from him and devoted to Saul's command in doing ill Offices against David Saul here makes a loud Harangue made up mostly of Lies to his Courtiers saying First Can ye be content to have the Kingdom translated from your Tribe of Benjamin into the Tribe of Judah as David would do Therefore bestir your selves ye Benjamites that it may not be so Secondly He Upbraids them with the Profits and Preferments he had Enriched them with having oppressed his own Subjects to Bribe his Courtiers and Souldiers with such spoils as Tyrants use to do and as Samuel had foretold Chap. 8.14 Saul would do Whereas no such Bounties he tells them they could expect from David N. B. Oh! that we could say thus to Satan neither thy Work nor thy Wages are comparable to those of my sweet Saviour c. Thirdly His Third Coaxing Argument was You must be of the Conspiracy because none of you lets me know where David's lurking holes be N. B. Whereas they indeed were too much Addicted to Saul and too little Affected to David Their only fault was with him that they did not so eagerly pursue and persecute David as his Phrantick Fury would have pushed them forwards But above all Fourthly His Fourth Flying Argument was that none of them gave him intelligence how his own Son proved basely perfidious to him and stirred up his Servant to lie in wait against him Thus he vilely slanders his Vertuous Son Jonathan partly because Jonathan had absented himself from the Court ever since Saul cast a Javelin at him in the presence of all his Courtiers Chap. 20.33 So Piscator saith that this was one ground of this Tyrants suspicion or partly because David durst not Invade the Land of Judah with only Four Hundred Men as he thought without having Encouragement of some promised Assistance from Jonathan and other Accomplices Whereas in truth it was neither so nor so N. B. For as to Jonathan he abhorred the thoughts of Conspiring against his own Father preferring his Fathers Welfare and Honour above all other Friends in the World resolving to be Passive and to leave all to the Providence of God in bringing about that Promise whereof David had Acquainted him when they entred into a League of Love And as to David he was so far from lying in wait for Saul that the contrary was most true 'T was Saul that did daily lay in wait for David to take away his Life when as all David did was only to Defend himself from his Bloody Hands The Third Remark is That dogged Court Sycophant Doeg so soon as he heard that Saul would prefer any Informer against David with Vineyards and Olive-yards snatches at the bait ver 9 10. He presently surmizes he had now a fair opportunity to advance himself from being a base Heardsman to become a brave Gentleman and to be exalted as some Eminent Courtier hereupon he spareth not most maliciously to traduce them that were most innocent Not only David whom he calls by contempt the Son of Jesse learning that scornful Language from Saul whom he design'd to humour but also Ahimelech who was free of having any hand in a treacherous Conspiracy against his Sovereign However Quod volumus facilè credimus Saul would have it so and true or not true it must be believed that it was so N. B. Mark here what a dissembling Hypocrite this Doeg was he had
been not long before this detained before the Lord under pretence of great piety Chap. 21.7 with this very High-Priest Ahimelech yet now impeacheth him of no less Crime than High Treason wretchedly wresting all that he saw and heard done or said at that time relating to David to the most mischievous misconstructions and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defence namely how he was circumvented by David's plausible pretences so could not be an Accessary to any such supposed Conspiracy with David against Saul N. B. Note well Upon this Occasion David composeth his fifty second Psalm as appears by the Title wherein Doeg is rightly reputed a Lyar and stigmatiz'd he stands for ever upon Scripture Record for his Lying tongue for though he told some truth to Saul here yet not for any love to truth or justice but for Devilish Ends both for incensing Saul and for disgracing both David and the Priests of the Lord. The Fourth Remark is The Massacre of the Lords Priests by Doog both Informer and Executioner at the Command of Saul that bloody Tyrant ver 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy as First Upon the Evidence given by this cursed Informer Doeg Saul sends out his Summons and serves a Citation by his Apparitors upon Ahimelech and all that wore a Linnen Ephod to appear personally before him at Gibeah N. B. Here Saul stay'd and stood in a Tyrannical posture with a Spear in his hand ver 6. being always under a guilty affrightment of receiving harm from others and always in a ready posture of doing mischief to others N. B. Saul citeth those Priests of the Lord under a pretence of Justice tho' his intent was to be both their Accuser and their Judge and resolv'd before hand they should all dye whatever good defence they could make for themselves and for the saving of their own lives ver 11. The second Circumstance is Ahimelech and the rest appear at Saul's Summons each man in person then Saul impeaches them of High Treason in Conspiring with David against their Leige Lord and Sovereign which Charge or Accusation he could only prove by presumption and probability ver 12 13. Saying In so much as you have contributed your best Assistance to that Grand Rebel David you are Abettors of his Rebellion and therefore you shall dye and Saul was in such a rage here that speaking to Ahimelech in the name of the rest he disdain'd to call him by his own name but the best Title he can afford him was thou Son of Ahitub in a way of contumely because he was resolv'd to condemn him right or wrong though his Arraignment was false for what he did was done in the integrity of his heart The Third Circumstance is Ahimelech's Apology and Answer to the Indictment ver 14 15. wherein the Defendant Argues against this Royal Plaintiff in defence of his own innocency saying First As to David he declareth what David had formerly been both really in himself and relatively in the common estimation both of King and People insomuch that Saul himself had judg'd him worthy to receive him into a Royal Relation in his Court by making him the King's Son-in-Law c. As to present differences that had lately happened between Saul and David he did not take upon him to determine N. B. Some here do say that Ahimelech did not speak words of wisdom in so highly commending David to Saul's face whom he saw so hotly incensed against him at this time whatever he had been formerly But others do better affirm that this Holy High Priest wholly laid aside all Worldly Policy not acting like the Politicians of our times who to curry favour with an Angry Tyrant would acknowledge their mistake and would have promised they will know David better for time to come c. This good Man abhor'd such subtle and sinful shifts but in the honesty of his heart and in all godly simplicity will give David his due rather than debauch his own Conscience he will justifie the righteous tho' he tacitly tax Saul of Tyranny therein and so run himself into desperate danger of his life thereby N. B. In this Apology Secondly Ahimelech speaks as to himself having done with David saying This is not the first time that I have enquired of God for David had it been so there had been some ground of jealousie for my being a Conspirator knowing that David was now fallen under the King's displeasure tho' it hath oft been so before yet have they been as oft again reconcil'd but seeing it hath been my constant custom thus to enquire of God for him in former times when he hath been sent forth upon the King's service therefore this thing ought not to be imputed to me for a fault which is and hath often been but the duty of my Priesthood much less for a treacherous Conspiracy against my Soveraign which my Soul abhorreth and whereof I am altogether ignorant less or more N. B. Though he might know something of Saul's displeasure against David at some times yet this he might ascribe to the violence of Saul's frantick Disease as Jonathan had done Chap. 20.2 and not to himself seeing when his passion was over he had been reconciled to David and gave him security by Oath but he knew nothing of any Treasonable Design c. The Fourth Circumstance is Saul's rash pronouncing that harsh Sentence of Death against innocent Ahimelech and his whole Family of Priests ver 16. Here Saul plaid the part of a bloody Tyrant N. B. This was the worst Act that ever Saul did saith Theodoret and a great cause of his destruction saith Josephus like an unjust Judge he desperately shuts his ears to the High Priests just defence and damnably passeth this bloody doom of death upon him and not upon him only but upon all his Fathers House also and all this upon the single and malicious Testimony of a false and flattering Sycophant whereas the Law of God requireth that none should dye under two or three Credible Witnesses Deut. 17.6 c. Nor doth he take any time to deliberate for discovering any other Testimonies as Reasons why those Innocents ought not to die but without delay in a furious rage he denounced this illegal and rash doom and as furiously proceeds he from this cruel Sentence to a present bloody Execution N. B. It may well be wondred at why Ahimelech did not Apologize at lest now in so desperate a pinch and tell Saul that David had deceived him and drew him on to all he did for him by all those Lyes which he had told him this Allegation might seem most effectual for the High Priests excuse but not a word of this for 't is probable this good man was unwilling by excusing himself of a seeming fault to accuse David of a fault that was both foul and real
with the Wind. The Citizens fearing that Saul could not come soon enough being far off nor raise Forces for their Relief sends to David who was near at hand and had Forces about him desiring his help against the Besiegers Secondly the Concomitants which be two the first is David's Discouragement to undertake it was from his own Army saying We are not safe here much less there v. 3. that is we shall be as Corn between two Milstones enclosed behind and before with our Enemies for Saul will be sure to pursue after us and the Philistines if Routed by us will have fresh supplies this place lying upon the Borders of their Country The second was His Encouragement to the Expedition which was double for as he had enquired of the Lord by his Prophet Gad v. 2. for the confirmation of his own Faith because this was his first expedition against the Philistines from himself the former having been by Saul's Commission and it was likewise a dangerous Attempt of his Handful of Forces against a Numerous Army He therefore Would wage War with Good Advice Prov. 24.6 seeing it is a matter of so great Moment and the Event of it so uncertain N. B. The neglect of this Duty in consulting with God about this weighty Work cost good Josiah his Temporal Death but David here dare not do so He does his Duty and now receives a new Commission not from Saul as before but from the Lord of Hosts himself saying to him Go and prosper yet his four hundred Followers took no notice of this former Answer of God's Oracle but by David's Report only so made many Carnal Objections as if it were but a fool hardy Attempt Hereupon David consults God the second time v. 4. by his Prophet Gad for Abiathar was not yet come to him with the Vrim and Thummim v. 6. meerly to confirm the Faith of his Followers Thirdly The Consequents of this Expedition v. 5. Though Saul had proclaimed David a Rebel and a Traytor to his King and Countrey yet he adventures his own Life to relieve this City from the common Enemy and was so far from being a burden to his Countrey that he fought the Philistines with his few Forces discomfited them in Battel and took the Plunder of their Camp wherewith he maintained his own Soldiers that they might not be injurious to any of their own Countrey-men He brought away much Cattle which either he found in the Philistines Camp brought with them for Provision in the Siege or fetched them out of the Philistines Countrey whom he pursued after he had defeated them and raised the Siege into their own Land The Second Remark is No sooner had David saved Keilah and returned from the pursuit but he seats himself and his small Army in this fortified City which he had thus saved N. B. We may mark here 1. Abiathar coming to David at Keilah Some suppose that this Man staid at home to take care of all the Holy Vessels and Vestments when all the other Priests went along with Ahimelech at Saul's Summons where they were all basely Butchered as above Abiathar being informed hereof hereupon packs up his All and by a good Providence he hastily folds up the Holy Vestment with the Urim and Thummim wherewith the High-Priest confulted with God Exod. 28.30 in his Fardle and flees to David here with it N. B. As Saul had oft grosly neglected this Ephod and now was most justly deprived of it So David had now got it v. 6. which could not but much corroborate his Confidence in God's Promise of giving the Kingdom to him when now the Lord had furnish'd him both with an ordinary and an extraordinary Minister to assist him namely Abiathar as an ordinary High-Priest and Gad his Seer as an extraordinary Prophet Abiathar's coming thus Accoutred must needs be very acceptable to David and could not but qualifie his present Sorrows for his being the occasion of so bloody a Butchery c. N. B. Mark 2. How Saul deludeth himself with false hopes v. 7. He hearing that David was come into a City with Gates and Bars promiseth to himself his desired Prey saying Now God hath delivered David into my hands as if the same God who had rejected him were now on his side N. B. Thus this foolish Hypocrite flatter'd himself until his Iniquity was found to be hateful Psal 36.2 what he earnestly desired he easily believed God was near in his Mouth but far from his heart Jerem. 12.2 Saul falsely hoped what David had chose for his safety would now become his ruine therefore resolveth to catch him in Keilah v. 8. though he knew of God's Watchful Providence over David whereby he had been so oft delivered out of his bloody hands The Third Remark is The Event of Saul's Attempt of catching David in Keilah Where N. B. Mark 1. Saul readily raises all his Men of War to Besiege Keilah when David was in it but he was not so forward to relieve Keilah when the Philistines did Besiege it for his Malice against David was more than his Love of a King to his own Countrey N. B. Mark 2. When David heard of Saul's March though he pretended to his Army that it was for fighting against the Philistines that Besieged Keilah yet David knew he intended to surprize him v. 9. and therefore David calls Abiathar to consult God in the Ephod with the Vrim and Thummim David putting words into his Mouth what to pray for according to Numb 27.21 that he might know the Will of God in it v. 10. N. B. Mark 3. The Enquiry of the High-Priest at David's Direction was double and both Hypothetical or upon Supposition as God's Answer was accordingly to the Enquiry v. 11 12. The first Enquiry was Will Saul come down to Keilah God Answers He will if thou continue there And the second Enquiry was Will the Men of Keilah deliver David into Saul's hands God Answers again If Saul come down and thou stay there they will This is called Scientia Media in Deo by the School-men God knows future Contingents and not only things that are absolute but things that are conditional also God knows Mens thoughts afar off Psal 139.2 and knows better than themselves what they would do in such and such a case N. B. Bernard saith Deus est Intimior Intimo nostro God is more inward with us than we are with our selves God by his Omnisciency knows all Mens Passions and Purposes if they be led into such and such Temptations Therefore saith the Lord to David here though thou hast deserved the City-Crown for saving the City from the Siege of the Philistimes that would have destroyed their All and therefore they owe their All to thee their Deliverer yet trust thou not the Citizens if Saul come and put them upon Tryal they will prove treacherous to thee they have already served themselves of thee and now they will make no matter what befals thee they will
requite thee evil for good I know their Aversion to David and their Affection to Saul whom they fear more than Love and rather than they will suffer such Severities as Nob did by Saul they will certainly make thee their Sacrifice to pacifie Saul's Phrantick Fury and judge it better than one Innocent person perish than that their whole City should be destroyed Inferences from this grand case may not be omitted N. B. Note well The First is That Scientia Media which the Schoolmen plead for cannot consist with the highest Perfection of God because as they state their Notion it maketh some knowledge of God to depend principally upon the External Object in Man and not independantly upon the Eternal Will of God The plain Truth here is that God by his Praescience and Omniscience Knoweth all things Joh. 21.17 both all Good and all Evil he foreseeth three sorts of Evils 1. The Evils of Nature as Famine Sword Pestilence c. so reveals them to his Prophets 2. The Evils of Sin both in Men and Devils c. And 3 The Evils of Punishment which God inflicts upon both The Eyes of the Lord run to and fro through the Earth 2 Chron. 16.9 The maker of Man Psal 33.15 Isa 44.2 must needs know what is in Man John 2.24 25. So God hath a Science of Vision even of all future things whether they be in their own Nature necessary or free and voluntary or Contingent and casual And here God by his Omniscience fore-knowing in these future contingents what would come to pass in the course of Naturral causes though in his Absolute Decree he had purposed that they should never happen and therefore he croâ—â—â—â— their Course so God telleth David here that Saul would certainly come down and that the Men of Keilah would as certainly deliver David into Saul's hands if their purposes were not crossed by David's departure which God had Decreed c. Objection How could these two Oracles of God be true when it plainly appeareth that neither of them came to pass Answer 1. David did not enquire of God what would absolutely come to pass for then he had fled in vain Answer 2. God's Oracle was rather a Provident Caution to David teaching him what he should do than any positive Assertion informing what Saul and the Men of Keilah would do Not speaking of the Decree and Providence of God to the contrary N. B. Note well The Second Inference is God loveth to be often sought unto by his Praying People Luk. 18.1 c. and therefore answereth them not all at once all they desire but by degrees that he may the more frequently hear from them which God loveth Cant. 2.14 These two requests of David to God are rehearsed both together v. 11. But God answers only to one of them and then the other request is renewed again v. 12. to which God gives a particular Answer and not to both at once Thus the Cloud of Heaven doth not empty it self by any sudden and violent out-burst nor dissolveth all at once by impetuous Streams and Water Spouts but gently distilleth by drop and drop N. B. Note well The Third Inference is What desperate Wickedness lodgeth in the Heart of fallen Mankind which lyeth lurking there and never discovered because Satan's Temptation and Man's Corruption have not an opportunity given them by God to meet together as in this case of the Men of Keilah who are supposed to be the Magistrates of the City so called and whom David was more jealous of than of the Common People who are not usually so ungrateful to their Deliverers saith Martinius David trusted those Migistrates with Himself and his Soldiers seeing the City was of sufficient strength for Defence against Saul's Forces if these Chief Citizens would but be faithful to him which he might hope they could not well be otherways seeing they both knew his Innocency and themselves lay under such a strong obligation of venturing their Lives for him who had so lately ventured his own Life and the Lives of his Army to save them from the Philistines Siege Notwitstanding under David's hope of Trust God saw Treachery Jer. 17.9 though they never had opportunity to discover it 'T is true they were bound to save their City from being ruin'd by Saul as Nob was yet might they have done this by a friendly intreating of David to depart The Second Part of this Chapter is Saul's pursuit of David into the Wilderness when he was thus miraculously delivered from him by his departure from Keilah from v. 13. to the end Remarks upon it are First David at his departure thence hath augmented his Army Two Hundred Men more to his Four Hundred he had before Chap. 22.2 This new Addition was made by his Valour and Victory over the Philistines Besiegeing Keilah and his raising the Siege there could not but oblige many of the honest Citizens to List themselves under such an Honourable General So that now he hath got the number of Six Hundred Soldiers v. 13. N. B. Here again David is constrained to wander hither and thither where he could find any Refuge with his Six Hundred Men Saul hunting him every day but God delivered David out of his bloody hands v. 14. quite contrary to what Saul had fondly perswaded himself that God would deliver him into his hands v. 7. Here N. B. Note well 1. Concerning Saul he saught David every day so outragiously resolv'd he was to ruine him which desperate Blood-thirstiness for David's Destruction did plainly transform him into the Devil's likeness whose Malice against Mankind is not only uncessant but also unsatiable so that Saul is now another Satan N. B. Note well 2. Concerning David that God to make him fit the more for the Kingdom makes him go he knew not whither which had been Father Abraham's case whom God call'd to his foot Isa 41.3 and leads him as it were blindfold he knew not whither Hebr. 11.8 yet this was both Abraham's and David's support tho' neither of them knew whither they went yet both of them well knew with whom they went for they walked as dear Children in the hands of a tender Father and of the two David was the happier in this that he went not now in an untrodden path for Abraham had gone before him therein to lead him the way The Second Remark is Saul's â—â—dry Snares he laid to intrap David all which as they were disappointed by the Providence of God in general v. 13 14. so in particular were discovered by David's Scouts and Intelligencers whom he employ'd to espy out Saul's Motions or he might behold them by some prospect from an high Mountain v. 15. but more especially they were qualified by Jonathan's Cordial Kindness to him and Candid Correspondency with him v. 16. Who came into the Wood where David had appointed to meet him and strengthened his Hands in God by reminding him of God's infallible promise to him and of his irresistible
Providence over him in all his dangers hitherto and assuring him the same would still so secure him that he need not fear his Father's finding him v. 17. N. B. Where good Jonathan promiseth to himself of being second in the Kingdom more than God had promised him grounding this his Confidence upon David's Generosity and Fidelity in the Covenant contracted between them and no doubt but these two fast and faithful Friends might have lived together in all Unity and Unanimity as did the two Brothers Frederick and John Dukes of Saxony who most amicably managed the Matters of the Dukedom by their mutual Counsel and Consent to the great advantage of the Common-wealth but God had purposed to dispose of this good Man Jonathan otherwise and to advance him from an Earthly Pilgrimage to an Heavenly Kingdom The Lord deals well with this good Jonathan in his preventing his hopes by his unexpected Death but providing a better Life for him c. N. B. Thus God doth with many of his Godly Servants who oft fail of their hopes in Earthly Comforts whereof they have no absolute promise giving them preferment unto those Comforts which are Spiritual and Heavenly Thus Paul hoped God would deliver him from Death to be restored to the Philippians when he wrote to them from Rome where then he was Prisoner 2 Cor. 1.10 Phil. 1.25 Yet Ecclesiastical History doth assure us that Paul was not delivered from his Prison in Rome but there he ended his Days by a Glorious Martyrdom When God rewards not the Godliness of his Servants with the Silver of this Life he never fails to pay them with the Gold of a better Life N. B. Thus Jonathan might be next to David in Heaven though God would not have it to be so on Earth N. B. At this Meeting likewise these two renew their League of Love the third time the first was in the House chap. 18.3 the second was in the Field chap. 20 3. and this third was in the Wood here v. 18. not done thus often out of any Jealousie they had each of other but because Lovers do love to renew their mutual Loves often and seeing Humane Nature is so fluid and fickle we also ought to renew our Covenant with God often all will be found little enough to oblige our slippery hearts in a Conscientious Observation of the Conditions of the Covenant N. B. Behold here the remarkable Modesty of this good Jonathan in his ready renewing of the Old Covenant betwixt them before the Lord before Gad the Prophet and before Abiathar the High-Priest not once upbraiding David with the many Affronts and Injuries he sustained for his faithful Friendship to him from his Phrantick Father who as he tells David acted all along against his own knowledge seeing Samuel had told him God would have David to Reign in his stead chap. 15.28 and observing David's daily safety and success under the shadow of God's Protection and which he was brought to confess at last that he knew it to be God's will indeed chap. 24.20 The Third Remark is The Treachery of the Ziphites unto David in offering their Service unto Saul to betray him into his hands v. 19 20. Though these Men were of David's own Tribe and descended from Caleb 1 Chron. 2.42 yet so far did they degenerate from that good stock as to deal treacherously with David who had so lately deliver'd them from the Invasion of the Philistines Possibly they might fear Saul would serve them as he had served the City of Nob as the Men of Keilab feared However this perfidious dealing of those Men of Judah with David in discovering him to Saul c. did so discompose his Spirit that for composing it with a Divine Cordial he composed that sweet Psalm the 54th where he calls those Men of his own Tribe wherein he trusted a Company of Treacherous Strangers v. 3. who from the Alienation of their Affections though near to him in Affinity they had dealt more unkindly with him than Forraign Countries had done therefore David turns them over to God that he might take an order with them Psal 54. v. 5 c. The Fourth Remark is The kind Reception Saul gave to those perfidious persons v. 21 22 23. Wherein First Saul dareth to pronounce a Blessing upon them for their Perfidiousness and that from the Lord whose Priests he had basely butchered God was much in this Hypocrites Mouth while the Devil that envious one was in his Heart He makes Religion his pretence to palliate his bloody purpose of killing David and to Animate them in their Treacherous design Secondly Hereupon he lays his Royal Command upon them to search out David's lurking holes rendring this reason that he is so crafty he will certainly slip you if you be not exceedingly circumspect And Thirdly When you have sett him for certainty then bring me word that we may joyn together and catch our Prey So loth was Saul to lose his labour and to come off with dishonour by being disappointedany more N. B. Note well 1. Oh that we could with the like care Find out and Ferret our Dilectum Delictum or Darling Lust That Sin which doth so easily beset us Hebr. 12.1 And will certainly find us out if we do not carefully find it out first Numb 32.23 N. B. Note well 2. Nor did David dare thus to encourage those Treasonable Treacheries against Saul himself and against his Son Ishbosheth 2 Sam. 4.10.15 Saul an Unsound Hypocrite durst do that which David a Sincere Saint durst not do The Fifth Remark is David's marvelous Deliverance when Saul had compassed David about and resolvnd to ruine him and his Six Hundred Men as one Man v. 24 25 26 27 28 29. Where we may Mark First Those Secrets of Saul were discovered to David by Jonathan as some suppose that the Ziphites were Saul's Guides to catch him upon this he departed from the Wilderness of Ziph and went into that of Maon Secondly Saul pursues him thither and dividing his Army into several Parties each marching several ways after David at last they come so nigh him as nothing but a Mountain was between them Here David was in great distress yea and in great distrust too thinking Samuel was a Lyar in promising him the Kingdom Psal 116.10 12. which Psalm David Penn'd upon this occasion Thirdly Here God more than the Mountain comes as out of an Engine gives Saul a diversion from David by an unexpected Message of the Philistines Invasion supposed to be procured by loving Jonathan against whom he was forced to bend all his Forces knowing they would utterly lay wast his whole Kingdom if not prevented Thus God sent from Heaven and saved him Psal 57.3 which Psalm he Penn'd on this occasion also Therefore was the place call'd Selangh Hammalekoth a Rock of Division because here God divided Saul from his Prey Divine help came when Human failed 1 Sam. CHAP. XXIV THIS Chapter consists of two General Parts
the Kings Death v. 22 23 24. she might fear it because Saul had slain so many of her Consorts and how some would say she had revenged it by killing him So it was her self love to set Saul fafe out of her hands But Josephus highly commends her for this kindness to him that had slain her Consorts and could now never be likely to make her recompence 1 Sam. CHAP. XXIX THIS Chapter contains the Dismission of David out of the Camp of the Philistines and not without disgrace Remarks upon it are First The Circumstances of David's Dismission as 1. The Place where it was v. 1. was Aphek contiguous to Shunem where the Philistines Encamped chap. 28.2 covering both those places with their numerous Host 2. The Time when v. 2. It was at their General Muster when the Lords of the Philistines took a distinct View of every Company Regiment and Brigade whereby David was discovered in the Rear-band attending as Life-Guard to Achish their General The Second Remark is The Quarrel those Lords of the Philistines had against David for which he must be Cashierd out of their Army and all his Men with him First Their Quarrel was against them all in General because they were Hebrews v. 3. which they knew to be so by their Language Garbs and Manners as hateful then to the Heathens as the Christians are now to Pagans and Infidels The Philistines at this time accounted the Hebrews their mortal Enemies Secondly But their principal Quarrel was against David saying Make this Fellow to return v. 4. This they spake in great Wrath against him calling him Fellow in contempt and those Four Princes thus roughly ruffling with Achish about David were Fellow-Princes with the King whom they would not suffer to Patronize David notwithstanding his fair Apology from long experience he made for him to them Nor can this Military Prudence of those Four Princes be altogether condemned seeing they looked upon David but as a reconciled Enemy at the best so not to be too far trussed saying Because some Hebrews heretofore had given us the slip and turned from us to the Enemy chap. 14.21 and because David hath no better expedient to reconcile himself to Saul than by betraying us into his hand N. B. Note well Thus they strenuously Argue First That he will do it as one discontented to want all the comforts of his own Native Countrey and live an Exile in a strange Nation but the betraying of us will merit his return Secondly they Argue That he can do it v. 15. As his Interest may incline him to betray us so he hath abilities to do it being so well known to be a Man of valour in conquering our Goliah c. The Third Remark is Achish the King when he saw he could not hold up against the other Four Lords his Confederates in this War nor could effectually justifie David against their jealousies v. 6. he kindly intreats David to an Amicable dismission lest the Lords in their morose humor should Cashier him by force c. And so Complaisant was the King that though he was an Idolater and a Dagon-Worshiper yet he Swears by David's Jehovah so much good he had got in the knowledge of the true God by his kindness to David and conversing with him that he might receive his unwelcome Message with less offence assuring him it came not from any want of my love which thou hast throughly merited but 't is only because the Lords love thee not N. B. Indeed there be but few Lords in the World that love such as David was a Man after God's own heart not many Noble are called 1 Cor. 1.26 However Achish here doth qualifie the severe Suspicions and Censures of those losel-Lords by saying to David the Lords favour thee not and therefore I advise thee to depart and displease them not seeing thou art now in their power and it is not in my power to defend thy innocency v. 7. The Fourth Remark is David's Reply to Achish v. 8. Why may not I go to fight against the Enemies of my Lord the King this was down right glosing flattery and David's grievous frailty in such deep dissimulation No doubt but David had earnestly prayed that God would prevent his going to Fight against God's People and now when God is at work to grant his desire he pretends a grand discontent that he is prevented from so doing in Achish's service N. B. Menochius affirms that David did well in uttering discontentful words this Complaint was necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the most desperate danger from the Lords The Fifth Remark is Hereupon Achish doth assure David that he was good in his sight as an Angel of God v. 9. that is a Man of such Excellencies in mine eyes that thou seemest as an Angel sent from Heaven to me which Phrase he had learnt from David also tho' an Heathen but saith he tho' thou be as welcom as an Angel to me yet art thou as irksom as a Devil to those Lords that are of equal Authority with my self save only they have made me their General and seeing all thy Souldiers are Saul's Servants as he calls them v. 10. thou canst not oblige them say the Lords to fight for the Philistines against their Old Lord and Master therefore I dismiss thee in peace depart as soon as it is day to Ziklag which I gave thee lest thy longer stay incense the Lords and they fall on thee and thy Followers in the Camp upon this David departs early before the Battle began c. The Sixth Remark is The Stupendous Providence of God towards David when his own Carnal Policy had brought him into this perplexity by his forsaking Judah where God placed him Chap. 22.5 and his coming to Gath where he had placed himself Chap. 27.1 c. He must now be perfidious either to Saul or Achish he can be neither with comfort when the wit of Man cannot extricate him then God comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine useth these Lords to rid themselves of him desiring rather his Room than Company they look'd no farther but God did not only to bring David out of the Bryars here but also to send him in season to redeem his loss at Ziklag Chap 30. 1 Sam. CHAP. XXX THis Chapter is a Narrative of David's Successful Deeds for Ziklag against the Amalekites The Remarks upon David's Expedition here are First the Calamity of Ziklag and its Citizens when David came thither he found the City burnt sacked and spoiled v. 1. and all the Women with their Sons and Daughters were carried away Captive and all this was done by the Amalekites who had not slain any v. 2. though David had not left in his Expedition against them neither Man or Woman alive Chap. 27.9 and though these Amalekites took the advantage of David's absence and sought revenge yet were
B. Note well Objection Why was David so kind to this Egyptian in sparing his life yet so cruel to the Amalekites in not sparing the life of one Man that his hands could reach especially seeing they had spared the lives of his Wives and Children and of his Men also they had not slain any v. 2 3. Answer First as to the kindness David shewed to the Egyptian he had an express Command for it Deut 23.7 Thou shalt not abhor an Egyptian for ye were Strangers in his Land and had this Man been what his Master was an Amalekite he had not fared so well as he did 't was well for him that he was an Egyptian Answer Second David had as express a Command not to spare any Amalekite Exod. 17.14 Deut. 25.19 Therefore this Fact of David was not Cruelty but Justice and Obedience to God for the neglect whereof Saul was severely punished c. Chap. 15.18 19 22 23. Answer the Third Tho' the Amalekites had spared the Wives and Children yet could not this praeponderate a clear Command of God nor give David a dispensation for sparing those whom God would have utterly destroyed Nor did the Amalekites spare those Women and Children from any love or compassion towards them but from their own self-respects not doubting they would be redeemed with large Ransoms c. but more especially they were spared by the over ruling Providence of God out of his singular kindness to David Men cannot kill but when Go will permit who sets bounds to the malice of Mankind The Last Circumstance of the Concomitants of this Conquest is David's recovering all that had been carried away Captive both Persons and Things First For himself v. 18. he rescued his two Wives who had been Vexed but not Violated and now doubly endeared to David both by their Chast preservation and by this his marvelous deliverance of them Secondly To his Souldiers there was nothing lacking to any of them v. 19. And Thirdly To his Friends either Israelites or Philistines David recovered all the Flocks and Herds v. 20. which the Enemy had plundered from all Neighbouring places and no doubt but he took the Spoil of Amalek's Tents therewith N. B. Note well Peter Martyr's Annotation here Matters do succeed in a quite contrary manner with the Godly than they do with the Wicked for the Calamities of the Godly have a joyful Conclusion but the mad merriments of the Wicked have a most sad Catastrophe as here to the Amalekites who lately made pleasant Comedies out of poor Ziklag's doleful Tragedies and now God turns the Wheel upon their own heads The Last Part be the Consequents after the Conquest the First relateth to David's Souldiers where we have First The Triumphant Song they Sang and this is David 's Spoil was the burthen of the Song v. 20. Secondly Their Congratulating David for his Victory v. 21. even those very Men who had spoken of stoning him Oh Wheel Ezek. 10.13 not only to David's Men but to Amalek also Behold how the great God made such a small accident as was their meeting with an half famish'd Egyytian to become serviceable for the production of such great Changes on both sides Thirdly The Conquerors dissention among themselves about dividing the Spoils v. 22. tho' David was a good Man yet had he bad Men and Belialists to follow him notwithstanding all his pains to make them better in teaching them the fear of the Lord Psal 34.11 even while he was among the Philistines as the title of that Psalm intimates Those Covetous Caitiffs will not have any part of the Prey given to the 200 Men that staid by the stuff behind tho' this was good service to guard the Carriages which otherwise might have been plundered The Second Relateth to David himself wherein is held forth First His Prudence in deciding this difference and composing this Controversie according to a Righteous Rule v. 23 24 25. wherein David's Candour appeareth in giving those Belialists that Courteous Compellation of Brethren for so they were by Nation and by Profession though they wanted the Power of Religion and seeing it had been a Ruled Case in disposing of Spoils otherwise than those bad Men desired both by Abraham Gen. 14.24 and by Moses Numb 31.26 c. Therefore David interposeth his Authority and constitutes those old Presidents into a standing Statute-Law in Israel grounded upon this justice Armies fight but faintly when their Camp is not well guarded Secondly David's Generous Liberality out of those Spoils which were the matter thereof but the Objects of it were manifold v. 26 27 28 29 30 31. even to all those places which had shewed the Kindness of God to him while he was forced to flye during Saul's Persecutions which now he saw by a Prophetick Spirit were come to an end and himself coming to the Kingdom unto which those Gifts he well-knew would not a little conduce Prov. 17.8 and 18.16 and he wisely lets his own Countrey Men know that he fought not against Israel as Saul's Sycophants had suggested to them but these spoils were from the Amalekites whom God had cursed for his Enemies c. 1 Sam. CHAP. XXXI THIS Chapter contains the last War that Saul waged with the Philistines and the Event thereof The Parts of it are 1. What happened while Saul was Living And 2. What likewise when he was Dead Remarks upon the First Part are First Much about the same time that David did discomfit the Amalekites and sent the spoils of them to the Men of Judah his own Tribe were the Philistines Fighting against Israel and putting them to a shameful flight N. B. Josephus saith those two Occurrences were contemporary though they be set down in a way of Digression that the History of David's exploits might not be interrupted 1 Chron 10.1 Which declareth how God gave different and contrary dispensations to Saul and to David at one and the same time Wicked Saul was fleeing before the Philistines just at that Instant when Holy David was Triumphing over the Amalekites N. B Note well 'T is fair wheather with them that fear God when 't is exceeding foul with a showre of Fire upon the heads of those that fear him not Mal. 4 1 2. The Sun arose and shone upon Zoar Lots Sanctuary at the same time when Fire fell down upon Sodom Gen. 19.23 24. Both these Abraham beheld upon an Hill ver 28. and admired The Second Remark is God had given to Israel many Victories over the Philistines formerly according to his Promise to them upon their obedience but how the Philistines have the Victory over Israel so that They fled and fell down slain upon Mount Gilboa v. 1. and 6. because God's Wrath was against them as he had threatned for their disobedience Levit. 26.36 Deut. 28.25 For as they were guilty of many other Sins so now more especially of that heinous wickedness by conspiring with Saul in persecuting Innocent David and in shewing no dislike
of his most horrible Butchery of the Lord 's holy Priests Nor would they take any warning at Samuel's Sermon saying to them If you do wickedly still ye shall be consumed both you and your King chap. 12.25 Therefore they partaking with Saul in his Sins partake with him also in his punishments The Third Remark is the Death of Jonathan David's dear friend and of other two of Saul's Sons v. 2. 'T is a wonder Saul would thus hazard so many of his Sons in a Battle which he was foretold would prove fatal to Him and to his Sons To Morrow thou and thy Sons shall be with me chap. 28.19 But more especially that he ventered Jonathan who was Heir Apparent of the Crown and whom he might have left at home to manage publick matters there instead of Ishbosheth who was not present in the Battle But as Saul had not signified the fate of that Fight to any of his Sons lest it should have disanimated their Courage so the Divine Decree was unchangable for David's advantage That the other two of Saul's obscure Sons did Die in the Fight for their Father's sins no body doth admire and Saul must still be alive to see them slain before his Eyes for the aggravation of his misery for his hateful Hypocrisie But that good Jonathan should be slain with them Who can but commiserate his case Seeing he was a most Pious Noble Vertuous and Valorous Prince and undoubtedly very dear to God yet this peerless-Prince the glory of Martial Chievalry that Lumen Columen Patriae the Brightest Honour and Chiefest Pillar of his Country Dieth among the rest and had his share in the common Calamity N. B. Note well The Reasons rendred for it may be these The First is To shew the Truth of Solomon's saying There is one event to the Righteous and to the wicked c. Eccles 9.1 2. in this world As the Harvest-man cutteth down his Good Corn and the Weeds together but for a differing purpose the Weeds he casts away and burns them but the Corn he carries into his Barn Thus God makes the Righteous and the Wicked to differ and Men shall see the difference in a better World Mal. 3.8 The Second Reason God ordered Jonathan's Death here that David might be taught to depend upon God alone for his Crown and Kingdom and not upon Jonathan who had he lived out of a submission to God's declared will and out of his most endeared love to David would have speedily settled David upon his Father's Throne For he loved him as his own Soul chap. 18.1 and had promised To do for him whatever he desired Chap. 20.4 and had sworn it once and again v. 16 42. and chap. 23.18 yea and twice he had heard Saul's consent chap. 24.20 and 26.5 So that David might depend too much upon this Interest in his sworn Brother Jonathan for settling the Crown upon his Head after Saul's Death No saith God thou shalt have it solely from my self and not from Jonathan who shall Die that my Glory may not be darkened by the interposition not Jonathan's The Third Reason Jonathan Dies here to make way for a Accomplishment of Jacob's Patriarchal and Prophetical Benediction that the Scepter might be established in the Tribe of Judah until Shilo came Gen 49.10 that is till the comming of Christ Now had Jonathan succeeded Saul his Father then the Scepter had continued in the Tribe of Benjamin therefore he Dies and gives place to David who was of the Tribe of Judah The Fourth Reason God ordered good Jonathan's Death that he might be thereby freed from that shrew'd Temptation which unavoidably he had met with had he still lived after his Father's Fall For if after Saul's Death the Ten Tribes and Abner to Head them were so mad to set up Ishbosheth a weak and worthless Man in opposition to David for Saul's Successor 2. Sam. 2.8 9. How much more mad might this People have been to Espouse and Advance Jonathan's Title to the Crown who was a Man of such Transcendent Worth in himself and had meritted so much from all Israel in Fighting the Lord's Battels for them more especially in working that wonderful Deliverance for Israel only by Himself and his Armour-Bearer chap. 14.15 this endeared him to the People so as to Rescue him at that time v. 45. And had he now been alive they would undoubtedly have Promoted him to the Crown and their pressing him to Accept the Promotion must needs have been a strong Temptation to Jonathan notwithstanding his Love c. to David Then Vox Popull might seem Vox Dei The Voice of the People would seem the Voice of God c. No Humane strength had been able to resist it In the Fifth place Nor may it be said by any that God did deal over Austerely with Jonathan here because he was cut off amongst such Notorious Sinners which David deprecates from himself Psal 26.9 10. though this seem hard Measure to so good a Man and too much severity in God yet must it be considered that instead of rewarding his goodness with an Earthly Kingdom full of cares and troubles God gave him a present possession of an Heavenly Kingdom Eternal Glorious and filled with such unconceiveable Joys as admit not of the least mixture of Sorrow Thus God deny'd to Moses an Earthly Canaan but gave him Heaven of which Canaan was a Type and shadow Oh! happy Creditor who hath God his Debtor that pays in Gold of Glory when not in Silver of a lower Life The Fourth Remark is The Death of Saul himself v. 3 4 5 6. The Philistines followed hard upon Saul as their Capital Enemy and their Archers sorely wounded him yet God lets him Live to see his Army Routed his Friends Killed and his dear Sons Slaughtered before his Face this could not but be a very great Heart-grief to him who was already sore wounded and so hemmed in with the Enemy that he saw no way to escape And now after a most Wicked Life he is hurried head long to make choice of a most Desperate Death and desired his Armour-Bearer to dispatch him N. B. The Rabbins and other Expositors do unanimously affirm that this Man was Doeg whom Saul had employed in slaying the Lord's Priests and now would he employ the same Dogged fellow to slay himself saying Lest the Vncircumcised take me and put me to a more shameful and painful Death Thus he acted the part of an Hypocâ—â—â—e to his last in despising the Philistines for their Vncircumcision yet never bewailed his own Vncircumcised Heart in his being all his Life-time and now at his Death so desperately wicked Jer. 17.9 Gal. 5.6 and 6.15 When Doeg had deny'd him he desperately dispatcheth himself by falling upon his own Weapon even the same Javelin some say which he had twice cast at David and once at his dear Jonathan though he mist them both yet now he surely hits himself and thrust it into his own
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
yet a Third Anointing after this by the whole Body of the People chap. 5.3 which was Seven Years after this Second Anointing as the Second had been Seven Years after that First by Samuel N. B. As God was pleased on the one hand to exercise David's Faith with Seven Years Persecution Vntill his Soul became a weaned Child Psal 131.2 3. So on the other hand God was pleased to vouchsafe him Three Anointings to confirm his Faith in assurance of establishment The Second Remark is David's first Action after this his Solemn Inauguration at Hebron namely His Amicable Embassage to the Men of Jabesh-Gilead about their Burying of Saul with an Honourable Burial though in Peril of their own Lives ver 4 5 6 7. Some suppose they were Pick-thanks that out of ill will told David this story to exasperate him against them as Favourites to his Capital Enemy but on the contrary so far was David from grudging it that he not only Cordially Prays that God would requite their Labour of Love to their Dead Sovereign but also Royally Promises that himself would Reward them for this kind Act in Burying Saul as he had Punished the Amalekite for Killing him and farther lets them know that the Men of Judah had made him their Leige-Lord and if the Men of Jabesh would do so he would Protect them from the Philistines whom they had provoked by stealing Saul's Body from them as Saul had done for them from Nahash the Ammonite 1 Sam. 11.11 Thus David useth lawful Policy subservient to God's Promise in obliging this warlike People The Third Remark is Abner's seditious Defection from David so soon as he saw David's Election to the Kingdom by the Tribe of Judah ver 8 9 10 11. Wherein Mark First Abner raises a sedition against David either 1. From his Fidelity to Saul as nigh of Kin to him or 2. From Envy to David a Rising Sun of another Tribe or 3. From his Ambition of Rule and retaining his place of Generalissimo which he could not expect to hold under David Mark Secondly Abner passeth by Mephibosheth the right Heir as the Son of Jonathan because he was Young and Lame so not fit for his Ambitious design But he pitcheth upon Ishbosheth that Man of shame as his Name in Hebrew-signifies a Son of Saul yet a weak and worthless person but could better colour Abner's haughty Aims and Ends than the Lame Child of Jonathan could do so that Ishbosheth shall only have the Name of a King but Abner will have the power Mark Thirdly In order hereunto he carrries this Wooden-Tool beyond Jordan to proclaim him King there not only because it was far from the Philistines so might recruit his Forces without disturbance from that Enemy but more especially to secure to himself those brave valiant men of Jabesh-Gilead whom David had courted into a compliance with him by his Embassadours as above Mark Fourthly Here Abner Proclaims Ishbosheth King over all Israel who was yet but his Stalking Horse to serve his own turn whence it is not said that Ishbosheth but that Abner made himself strong for the House of Saul chap. 3.6 Mark Fifthly Abner acted all this not only against the express command of God declared by Samuel that David should Succeed Saul but also against the Light of his own Conscience as himself in a pang of Passion against his Mock-King doth plainly acknowledge chap. 3.9 10 18. Mark Sixthly Though it be said Ishbosheth Reigned but Two Years it must be meant quietly and peaceably before the ensuing War broke forth between him and David for there was War betwixt the House of Saul and the House of David during Five Years till Ishbosheth's Death chap. 3.1 and 't is said here v. 11. that David Reigned in Hebron Seven Years and Six Months So long was God pleased to exercise David's Faith and Patience still before he brought him to the full possession of the Crown and Kingdom over all Israel God left Abner to the Pride of his own Heart to cross David in his progress The Third Part is the Consequents following the aforesaid Concomitants of David's coming to the Crown at Hebron namely The Civil Vncivil-Wars betwixt Judah and Israel Remarks hereupon are First Abner's undertaking this War against David ver 12 13. Where Mark First Mahanaim a place so named by Jacob Gen. 32.1 2. was the place of Rendevouze of Abner's Army which he Marcheth to Gibeon in the Countrey of Benjamin Josh 8.25 near Judah to reduce that Tribe from their Revolting from the House of Saul to David Mark Secondly David makes defence by Joab his Sisters Son whom he appointed his General and though he had but one Tribe to stand by him and many Tribes to withstand him yet seeing Judah's Tribe excelled the other both in strength and number and the followers of David had been oft Victorious yea and many of the Ten Tribes were now come to joyn with David 1 Chron. 12. per Totum But above all David having the Promise of God dare oppose Abner in his Carier though he had the greater Army yet David not judging his Presence necessary commanded Joab not to begin the Battle but to act the Defensive part because he had sworn to Saul that himself would not cut off his Seed c. The Second Remark is Abner's carrying on this Civil-War against David ver 14 15 16 17. Wherein Two parts are very Remarkable First The Praelude to the Battle and Secondly The Battle it self In the praelude Mark First Abner trusting to his greater numbers makes the first Challenge Joab as before was only upon the Defensive part Mark Secondly Abner was Ish Dammim Hebrew A Man of Bloods and like a Souldier of Fortune challengeth a Duel betwixt Twelve and Twelve on each side saying Let them hack and hew one another and make us sport Mark Thirdly Joab was True Touch as the Mad Gallants call it and soon accepts of Abner's Challenge in this Desperate Tryal of Skill ver 14. As to the Battle Mark 1. It was at the first a Duelling Fight betwixt an equal number on both sides one to one to try their Valour v. 15. Mark 2. This Duel was Cruel Bloody and Barbarous that Brethren should sheath their Swords in one anothers Bowels v. 16. This was Doghood rather than Manhood borrowed from Goliah the first Challenger to a Duel we read of and who said to David am I a Dog wherein he gave himself a right Litle as the first founder of that Dogged practice for Men like Dogs to tear the Flesh one of another So much contrary to the Law both of God and Man to the righteous rule of Piety Charity and Right-reason that it was rather downright Madness and a Furious Phrenzy than any true Man-hood or Genuine Courage and Valour Though these two Bloody Generals who had been so much flesht with such sad Acts and Aspects could make a sport to see it acted in others till at last it came upon
to David at Hebron and there makes a League with David to bring about all the Tribes to him that He might become the King of the whole Kingdom All this Abner did the more freely to David because he had felt the pulses of all the Israelites in general canting them into a compliance by the cogency of three flying Arguments His First is a Jucundo saying Ye sought to make David King heretofore v. 17. now this will gratifie all your desires Had he spoke out he might have added but I have hitherto hindred you His Second Argument is Ab Honesto The Lord hath declared it to be his will that David should Reign v. 18. here he Hucksters God's word for his own ends pretending Religion and Divine Authority for David but intending satisfaction to his own Pride and Revenge against Ishbosheth whom he would sell with the word of God and buy David therewith saith Peter Martyr this is the guise of Hypocrites thus to Huckster with the word of God 2 Cor. 2.17 and to colour over their wicked designs as if all Abner did here was only in obedience to God's Command Abner's Third Argument is Ab Utili He tells all the Tribes that David was the Man whom God had designed for their Deliverance not only from the Philistines but also from all other their Enemies therefore saith he turn to David your Deliverer and this will be your advantage v. 18. Nor was this all but he applies himself to the Tribe of Benjamin in particular v. 19. because they were of Saul's Kindred and would be least willing the Kingdom should go out of their Tribe into Judah's This shews what a notable Artist Abner was in endeavouring to win this Valiant Tribe so much addicted to Saul into a compliance with David for tho' he had got a satisfactory Answer from all the other Tribes yet this Tribe so nigh Judah and of so much Prowess once won over to David would gain the whole Point And notwithstanding all Abner's Rhetorical Oration to them it appeareth from 1 Chron. 12.29 that three Thousand of them stood off from David and endeavoured to keep the Kingdom in their own Tribe The Second Remark upon the third means is Abner's Address to David having Michal with him and twenty Men for a Guard and being flush'd with fair Promises from the Elders both of Israel and Benjamin it may easily be supposed he was welcome to David who both made a League with him and a Feast for him as was Customary at Covenant Contracts Gen. 26.30 31.44.46 and no doubt but there was mirth and joy enough at this Feast v. 19 20. Some do reckon this as a fault in David for though he might well be merry for both the recovery of his beloved Michal and the hope he now had of the whole Kingdom yet did he over-familiarly Feast this Wicked Man Semper Deo displicet Societas piorum cum impiis saith Peter Martyr God never likes Plowing with an Ox and an Ass yoked together tho' this his Feasting Abner for Civil Ends was not sinful in it self seeing it was not David's free choice nor out of any love to his Company c. N. B. Yet because David did all this without once consulting with God for direction herein he fail'd and therefore this whole Transaction had a most Tragical Conclusion God would frustrate David's Carnal Policy here that David might acknowledge himself bound to God for promoting him to the Kingdom of Israel and not to Abner who was a Traitor to his King Ishbosheth God would not suffer such a Man on such grounds to promote David The Third Remark is The Death of Abner wherein a marvelous Contexture of Divine Providence is very obvious to observation for no sooner is Abner departed from David to perform what he had promised in bringing about all Israel to him v. 21. but Joab returns with Rich Spoils taken from the Philistines who taking the Advantage of this discord betwixt the two Houses of Saul and David had made a new Incursion into Judah v. 22. Presently the Courtiers to curry favour tell Joab the story of Abner's Noble Reception and Amicable Dismission by David c. v. 23. Joab immediately runs to David and over-boldly bluntly and boisterously chargeth him with indiscretion in dismissing so dangerous a Person in peace who assuredly came as a Spie and Traytor c. v. 24 25. interpreting Abner's League to be put a Plot of Treachery and thus sweetning his over-sawcy reproof with a pretence of his love to David whereas his intent indeed was self-self-love lest Abner by this Eminent Service should worm him out of his place of being Chief General of the Royal Army Hereupon Joab flung out in a great Fury because saith Peter Martyr David would not answer him or because his rage would not suffer him to stay for the King's Reply but hasten'd to his Revenge so sent Messengers in the King's Name to recall Abner saith Josephus as if David had forgot himself in something of importance v. 26. Thus Joab feared neither the displeasure of God nor of David and hence was it that David did so diligently excuse himself from having any hand in designing Abner's Death afterward v. 28. The Fourth Remark is Abner's Treacherous Murther wherein Mark First The Murtherers are the two Brothers Joab and Abishai v. 27 30. for tho' it was Joab's sole Act yet Abishai was an Abettor of the Act it was not done without his privity and consent there is little difference faveà sne sceleri an scelus facias to hold the Bag is as bad as to fill it Secondly The Cause of their murthering Abner was because he had slain their Brother Asahel Chap. 2.23 but this was no just cause for what Abner did was in the heat of War and with protested reluctancy as before but now that matter was amicably composed and it was also a time of sublime peace so it ought not to be done in cold blood Thirdly The manner how he was murthered Joab calls Abner aside when he had recall'd him by the King's Warrant as a Friend and as if he had some Secret to whisper into his ear about the King's Affairs but instead thereof he most treacherously smote him under the fifth rib as he had done to Asahel Chap. 2.23 whereof he died c. Mark 4. The place of the Murther It was the gate of the City the place of Judicature which made Joab less suspected and Abner less suspicious and more careless of his own defence otherwise he might have made his part good against Joab and not have died as a Fool v. 33. The last Remark is David's Apology about the death of Abner wherein 1. He protesteth his own and his Kingdom 's innocency from so heinous and crying a Crime v 28. making his solemn Appeal to an all-knowing God concerning it and therefore he feared not that God would punish him or his Kingdom for it 2. He demonstrates his innocency to Men
Ivory 1 King 22.39 yet had no thoughts of heart for God and his service but sold himself to work wickedness 1 King 21.25 so durst not devout David do The Second Remark is Nathan's over hasty approving of David's purpose v. 3. before he had well consider'd it in his own mind or consulted with God about it This was Nathan's Private Opinion but not by Divine Revelation which sheweth that the Prophets did not always speak by Prophetical inspiration but sometimes as private Men by an Humane Prudence so came to be mistaken in some matters as 1 Sam. 16.6 2 Kings 4.27 yea sometimes like frail sinful Men as Moses spake unadvisedly Psal 106.33 and Jeremy Jer. 20.14 thus Nathan was under a mistake here saying The Lord is with thee who hath put this motion into thy mind and will be with thee in this Sacred Enterprize 't is a wonder Nathan did not add So far as I now see or know but he rashly spoke it and was punished for his rashness being constrained to a Palinody or Recantation The Third Remark is God suffers not his Servants to lye long under mistakes He comes to Nathan that night to rectifie both his and David's Errour v. 4 5 6 7. from whence Mark First Because this mistake arose from a pious mind therefore God soon discovers it and reveals his will therein Phil. 3.15 yea and the same person that had confirmed David in his mistake by a mistake of his own must now rectifie it Mark Secondly David thought because God had promised there should an House be built him when Israel was once setled in Canaan Deut. 12.10 11. that now the time was come and he was the man whom God had designed to do this great work God therefore tells him by Nathan he had rightly guessed at the thing yet miss'd he both the Man and the Time Mark Thirdly God took this pious purpose of David so well that he accepted of the will for the deed 1 King 8.18 2 Cor. 8.12 nay God doth not only graciously accept it but he doth bountifully reward it v. 10 11 c. here as if David had done the deed saying to him I will see thee well satisfied for the same but I have other work for thee to do 1 King 5.3 Mark Fourthly This Divine acceptance of David's pious purpose as if it had been a performance was signified by God's calling him twice over My Servant David v. 5.8 For at another time afterwards when he had displeased the Lord it was then but plain David Chap. 24.12 Mark Fifthly The Reasons God rendred to David why he was refused to build the Temple as First He was a Martial Man and had shed much blood 1 Chron. 22.9 28.3 not because he was defiled thereby for Fighting the Lord's Battles against his Enemies is a Sacrifice pleasing to God Isa 34.6 Jerem. 46.10 but because the Temple was a Type of the Church built by Christ that Prince of Peace Isa 9.6 therefore saith God I reserve this piece of service for thy Son Solomon whose Name signifies Peaceable 't is more suitable to his peaceable Reign wherein the Righteous shall flourish in abundance of peace Psal 72.7 N. B. 'T was meet the shadow should be suitable to the substance A Second Reason is rendred by Solomon 1 King 5.3 that God had design'd David soon after this transaction to wage war with the Nations round about Israel as is expressed in the next Chapter therefore could he look for little leisure to carry on so great and glorious a Fabrick The Third Reason of God's refusing David for this work is found in this Divine Oracle to David here saying There is no necessity or present haste for building me an House seeing a Tent hath given me content to dwell in ever since Israel's coming out of Egypt and so will be still till my time be come yet as I have been hitherto all-sufficient unto Israel so will be as efficacious for them from the Ark of my presence in the Tabernacle as if it were magnificently fixed in the Temple The Fourth Reason The Oracle of God secretly taxeth David for being too preposterous in his zeal saying all the Judges of Israel were willing to wait for a Divine Warrant to this great work none of them durst undertake it for want of my Commanding Warrant and wile not thou wait also Zeal must be rightly timed 1 Chron. 17.6 N. B. Learned Interpreters observe here that seeing 't is the use of the Scripture not always to relate the whole that is occasionally spoken but gives only the Sum thereof in brief as in Acts 2.40 with many more words did he testifie c. Therefore they think God spake much more to Nathan that he might declare to David not recorded here but must be gathered up elsewhere in Scripture seeming to be spoken at the same time as that First Nathan did render the Reasons to David why God would not admit of his building the Temple which are not related here but in other places as 1 Chron. 22.7 28.9 and Secondly The Conditional Promises Recorded 1 King 2.4 1 Chron. 28.7 were of the same nature with that of 1 Sam. 2.30 and Thirdly Other Passages found in 1 King 8.16.18 25. 1 Chron. 22.8 9. 28.6 all which were spoke at the same time and place After this Divine denial of David's building the Temple the two following parts are First God's Oracle to David altogether Consolatory that he might not be discouraged at this denial c. And the Second is David's Oration or Prayer to God partly Gratulatory and partly Supplicatory as followeth Remarks upon the First Part are First That David might not be too much daunted and become doubtful of his interest in Divine love because of this flat denial of his devout design to build the Temple God comes here to Comfort David against all his discouragements by a commemoration of the many kindnesses both Temporal and Spiritual to him for time past and of those to come also that as he had not so he would not grudge to give unto David as eminent Evidences of his special favour with God Remark Second Particularly God minds him 1. Of the Temporal Favours he had heretofore conferred upon him not only in changing his Shepherd's Staff into a Royal Scepter c. v. 8. but also I have delivered thee out of all thy dangers hitherto from Goliah Saul Doeg and in all thy Battels yea and I have made thee both famous like the Grand Potentates of the World and formidable to all Nations round about v. 9. So that thou needest not doubt of my love to thee tho' I do deny thee this thy desire of building me a Temple 2dly Moreover God tells him for his further comfort and encouragement I have more Temporal Favours to bestow upon thee for the future besides the former that are past namely I will felicitate as well as facilitate thy Reign with both publick and private Blessings
said further The King may do his pleasure with Mephibosheth but he might have his diet with me and should by me be Royally Entertained like a King's Son this was fairly promised by a sordid Pick-thank suppos'd to be a Canaanite by birth who afterward worm'd out his Master Chap. 16.4 The Fourth Remark is Humble Mephibosheth was exalted from his lurking hole at Lodebar to live in Jerusalem v. 13. tho' he was lame of both his feet and so unfit to diet at Court and tho' David had resolv'd that none such should come thither Chap. 5.8 N. B. What greater savour doth Christ afford us to feast us at his own Table in the Lord's Supper no doubt but we all come limping thither oh that we may be as humble as lame Mephibosheth c. 2 Sam. CHAP. X. THIS Chapter relateth the Story of David's sending Embassadors to the King of Ammon the Causes and Effects thereof Remarks hereupon are First David being securely settled in his Kingdom like a truly grateful person indeavoureth to testifie his gratitude unto all that had been kind to him in the day of his Adversity and now having done it at home to Jonathan's Son he would do it abroad also to Nahash's Son whose Father was now dead and who had shewed some kindness to David in distress and therefore he sent Embassadors to comfort the Son concerning the death of his Father who had been so kind to him v. 1 2. N. B. What this kindness was that Nahash shewed David the Scripture doth not declare but Tradition tells us First The Rabbins say that when the King of Moab had slain David's Father Mother and Brethren whom he had left with him for safeguard from Saul one of his Brethren escaped to Nahash King of Ammon who kindly succour'd him Secondly Jerom saith with whom Abulensis Angelomus Lyra and others do concur that when David fled from Achish King of Gath at the instigation of his Lords that envy'd David he came to Nahash King of Ammon who gave him courteous entertainment but not so much out of love to David as out of hatred to Saul who was a common Enemy to them both for as to himself Saul had given him a great over throw before Jabesh-Gilead 1 Sam. 11. and as to David Saul had driven him into strange Countries for the safety of his life and therefore some humanity must be shew'd him which he did and which David here requiteth The Second Remark is David's Embassadors of Peace were treated with the grossest disgrace v. 3 4. against the Law of Nations the young King that abused those Embassadors was Hanun which signifies gracious but he had grace in his name only not in his Nature however David will be both grateful and gracious tho' Hanun be never so graceless as he shew'd himself here His Princes did misrepresent David's simplicity indeed to him there is nothing so good saith Grotius here which may not sometimes meet with malicious Interpreters in the Courts of Kings Those Wicked Men in their Thinkest thou that David c. mused as they used and measured David's mind by their own malice It was that old Hereditary hatred of those Ammonites against Israel Deut. 23.3 4 5 6. which suggested those Satanical surmises and sinful Counsels whereof themselves at last had the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod saith Evil Counsel proves always pernicious to the Evil Counsellors Peter Martyr brings in those Princes speaking thus to their King David doth but dissemble Friendship to thee for he knows God hath commanded that Israel shall not seek our peace nor our prosperity for ever Deut. 23.6 and we know that David is a zealous promoter of the law of his God Hereupon this young foolish arrogant King follows their fond Counsel shaves off one half of the Embassadors Beards and cuts off their Garments by the Buttocks c. v. 4.1 Chron. 19.4 this horrid affront Hanun acted partly to deform and disgrace them that they might be derided by all Spectators and partly to put a scorn upon their Religion which forbad even in their mourning to mar the corners of their Beards Levit. 19.27 28. and Deut. 14.1 yea and partly to make them bear a part in the Ammonites mourning for the death of Nahash Hanun's Father according to the Custom of that Country tho' forbid to Israel and therefore were they bid to stay at Jericho till their Beards were grown v. 5. N. B. But Hanun's cutting off their Garments was the far worse affront because the Israelites wear no Breeches save the Priests only when they ministred before the Lord that their nakedness might not appear Exod. 20.26 28.42 43. otherwise they wore long loose Garments both for ease ornament modesty and comeliness now this was done in despight to David's Embassadors that not only their uncomely parts but also their Circumcision might be scoffed at by the uncircumcised Courtiers and common People Isa 20.4 47.2 50.6 The Third Remark is David's ill resentment of this sublime indignity done to those that represented his own person to this foppish King he prepareth for a Revenge feeling his own cheeks shaven and his own Coat cut and curtail'd in his Embassadors But first he sent them Cloaths to cover them c. and bids them stay in an obscure Village for Jericho was not built till long after 1 King 16.34 'till their reproach was removed by the growth of their Beards v. 5. the Ammonites now too late understood how they stank like loathsome Carrion by this horrible fact so they hired the Syrians whom David had lately subdued and who were therefore ready enough to joyn with them both for revenging themselves of David that made them Tributaries to him and to suppress his growing greatness N. B. The Ammonites Hired here Thirty two Thousand Chariots and Horsemen with a Thousand Talents of Silver 1 Chron. 19.6 7. to fight against Israel's Army consisting wholly of Footmen hereupon David prudently sends Joab with his Army to Medebah a City in the borders of Ammon 1 Chron. 19.7.9 chusing rather to make their Countrey the seat of War than his own v. 7. The Fourth Remark is The event of this preparation on both sides v. 8. to 14. Wherein Mark. 1. The Ammonites were so wary as to put their Army in Array at the entring in at the Gate of their own City Medeba that in case of a Defeat they might have that Bush at their Backs for a Retreating shelter but the numerous Syrians of all sorts were placed afar off in the open Field to surround Joab both in Front and Rear v. 8 9. Mark 2. Joab like an Accomplished General chuseth the choice Men of Israel wherewith to Assault the Syrians looking upon them as a multitude of Mercenaries who would never stand it out if hotly charged and if they were once beaten the Ammonites would quickly flee Thus with this Stratagem and with his gallant Oration to Animate his Brother Abishai he falls on v.
what he denies when pleased N. B. It seems the Lord in answer to David's prayers dropped down some assureance that his Child was saved and therefore he saith I must go to him not only with my Body into the Grave but also with my Soul into Heaven c. Mark Seventhly The mitigation of David's punishment v. 24 25. wherein First He comforted Bathsheba with the comforts wherewith God had comforted him 2 Cor. 1.4 to wit by telling her that the Child was saved Secondly Moreover God comforted David by making up his loss of a dead Child with the birth of a Wise Solomon born of Bathsheba of whom David had all his Best Sons because they were the fruit of their Parents solemn humiliation Thirdly Nathan who was sent to humble David is now sent to comfort him and to become Tutor to Solomon who must live tho' that in Adultery did dye now David signifying only beloved he hath a Son Jedediah signifying the beloved of the Lord. The last Remark upon this twelfth Chapter is the taking of Rabbah the Metropolis of the Ammonites from v. 26. to the end First in part then the whole c. Mark First Here Joab had laid close Siege to this strong City about Twelve months and now had taken that part of the City where the Royal Palace stood the place of the King's residence which was surrounded with water both for defence and for delight the whole City probably was supplied by Conduit-pipes from hence which therefore Joab the General took care to cut off v. 26 27. Mark Secondly When General Joab saw the City could not long hold out now for want of water he sends for David in all haste that he might have the glory of the Victory v. 28 29. This was a most generous act of General Joab In other of his Conquests he Conquered others only but in this act he Conquered himself to let the honour of all redound to David who had by his sin retarded his success for so many Months N. B. Learn we from Joab these two good Lessons the first is when in our Spiritual Warfare we would Conquer any Corruption we must cut off those Conduit-pipes of water that keep them alive c. The second is when through Grace we have Conquered any Corruption and mortified it by the Spirit Rom. 8.13 let Christ our Spiritual David have the whole glory of the Conquest as the Disciples did Acts 3.12 16. Mark Thirdly David hastens with an Additional Army having now as some suppose made his peace with God whereas while he lay in his sin he durst not look an Enemy in the face takes the City and the King's Crown from off his head which weighed a Talent of Gold c. and setteth it upon his own head v. 30. N. B. Yet the Crown of Glory laid up for David now reconciled to God is far more weighty 2 Cor. 4.17 and enambled with more precious Pearls Mark Fourthly He put the People to most barbarous torments for abusing his Embassadors v. 31. whom he tore in pieces with Saws and Harrows or burnt them in the Furnace of Moloch where they had burnt their own Children This Cruelty makes that Opinion more probable that David had not yet recover'd his mild temper and former tenderness toward Saul and others his heart was yet hardened with impenitency and he had not yet recovered the Spirit of Grace which would have taught him more Mercy and Moderation so there is a transposition of the Story c. N. B. If the Ammonites were so severely punished for abusing David's Embassadors Oh what severity may they expect that abuse the Embassadors of Christ 2 Cor. 5.20 God will strike through their loynes Deut. 33.11 never any such prospered Job 9.4 c. 2 Sam. CHAP. XIII THIS Chapter gives a Narrative how God's Justice which seemed to sleep a while after the death of the Child begotten in Adultery now awakeneth and shews it self in the Temporal punishments of David's foul offences of his Adultery and Murther retaliated upon him by the Adultery and Murther of his Eldest Son Amnon First in General Remarks are First The Lex talionis Divine Justice observed here in Writing David's Sin upon his Punishment As David had committed Adultery made Vriah drunk and then murthered him so his Eldest Son Amnon committed Incest is made drunk by Absolon and then is murthered Remark the Second From the general prospect of this Chapter Lavater noteth excellently from those three Names here mentioned Amnon signifies Stable and Faithful Tamar the Palm-Tree and Absolon his Father's peace but not one of them answered their own Names nisi per Antiphrasin unless by contraries Fallitur Augurio spes bona saepe suo Names and Natures do not always agree Now to the particular parts of this Chapter and first the Adultery or Incest of Amnon the Remarks are First The Agent was Amnon David's first born Chap. 3.2 who lusted after his Sister a Virgin so violently that he fell sick upon it because he could not accomplish his lustful desires v. 1 2. N. B. The reason of his sickness is rendred by some to be this The Affections are placed in the grossest part of Man's mind which hath the greatest affinity with the Body and thence it is that the vehemency of the Affections both those call'd Irascible and those call'd Concupiscible in Philosophy do so powerfully produce strange Distempers in the Body The Second Remark is The Patient Tamar a fair Woman whose Beauty was the bait of Amnon's Lust yet his Sister by the Father's side tho' Absolom's Sister both by Father and Mother Chap. 3.3 This Daughter of David and for any thing we find to the contrary the King 's only Daughter and being a Beautiful Virgin was strictly kept in from gadding abroad lest Dinah's danger Gen. 34. should thereby entangle her No doubt but this precious Jewel this sparkling Diamond David's dearest Darling went always well attended when her occasions call'd her from home This daily diligence of guarding her made Amnon despair of satisfying his lustful desires and therefore lay he down broyling upon the Gridiron of his own unbridled Concupiscence The Third Remark is The Instrument used for Amnon's ease v. 3 4 5. Satan soon found him out a Broker to bring him out of his Mulligrubs namely his Cousin Jonadab of a Serpentine subtilty so a fitter tool for that old Serpent the Devil to work with He being Ingeniose Nequam Wittily Wicked pumps out of Amnon the cause of his paleness and drooping so unlike a King's Son who well cannot have discontent saying Wil t thou not tell me thy Friend who can both keep Counsel and give Counsel Amnon answers I love Tamar my Brother Absolon's Sister he saith not my Sister for shame as he did after to David for obtaining his ends without suspicion v. 6. but here minces the matter of love to an half Sister now Jonadab gives his pestilent Advice A Friend and no Friend had he
been a Friend indeed he would have told him it was his Temptation and that he ought to desire nothing below the Dignity of a King's Son c. Menedemus that Pagan Philosopher could give better Advice to Antigonus when Invited to a place where a notable Harlot was present to tempt him He gravely bid him Remember thou art the Son of a King and do nothing unbeseeming that Royal Dignity But this pernicions Israelite who therefore should have known better things than poor Pagans indulges his unlawful lust to so near a Relation whom the light of Nature should not have permitted him to vitiate yet he bids him dissemble a sickness and a stomach so squeamish that could take nothing but of Tamar's dressing The Fourth Remark is King David's consent thus far to gratifie this cursed design as to bring the Tempter and the Tempted together v. 6 7 8 9. Amnon lays him down in his dissembled sickness tidings hereof are told to David who fearing to lose him as he had lately lost his Child in Adultery went to visit him of whom Amnon asked that he would send his Sister Tamar to dress him two Cordial-Cakes Dishes suitable to his languishing appetite 'T is a wonder so Sagacious and Prudent a Prince and Wise with the Wisdom of an Angel of God Chap. 14.20 could not penetrate through this pretence and suspect an evil intention in so unusual a Petition But the Guileless Father ever too fond of his Children feared no guile in his Eldest Son whom he was loth to lose for want of gratifying in so small a request but principally it must be ascribed to God's Providence which blinded David's mind that the threatned Judgments might be brought upon him David's wisdom being now asleep in his Holy Breast he sends his Dear Daughter like an Heifer to the Slaughter or rather like an Innocent Lamb to the very Jaws of a most Ravenous Wolfe Which could not but greatly grieve all the Veins in David's Heart that his Dear and Only Daughter and Darling should fall into mischief only by obeying her Father's Command The Fifth Remark is The manner of Amnon's Defiling his Sister Tamar ver 10 11 12 13 14. Wherein Mark First Tamar comes and though a King's Daughter disdains not to dress this desired Dish with her own hands We read how Rebecca was a dainty Cook Gen. 27.17 and so was her Mother Sarah before her Gen. 18.6 And this very Bathsheba in her Lesson to Lemuel her Son Solomon makes Good Housewivery the Praise and Property of a Good Wife Prov. 31.13 19 21 22 23 24 27 c. These are good Presidents for Great Ladies in our times not to think themselves too good or too great for such Acts of Housewivery Mark Secondly Amnon was not private enough for his impious project in his Couch-Chamber where his Attendants were about him so refused to taste of Iamars Dainties which she had poured out of the Frying pan into the Dish in so publick a place but he must have her to bring them after him into his private Bed-Chamber having more mind to feed on those Murdering Morsels of Iniquity which are spiced with the wrath of God Job 20.23 To satisfie his Lust rather than gratifie his Palate Mark Thirdly No sooner had Amnon obtained secrecy for his villany but first he took hold of her and said Lie with me my Sister trying what fair means would do but she refused endeavouring to disswade him from his wicked design by many mighty Arguments had not his Lust made him both Blind and Deaf N. B. As First She calls him Brother which Title should have charm'd him from his wickedness seeing the Light of Nature teacheth to abhor such Incest How was Amnon's Face steel'd with Impudency in his saying Lie with me my Sister Tamar's Modesty was more saying Nay my Brother thou should not only abominate such Vnnatural Pollution but thou should as my Brother protect me against any other Stranger in case they should violently attempt such a villany Her Second Argument was 'T is a great Vice To Intice me but a greater Villany To Force me against my will and so to bereave me of my Virginity which I value as my chiefest Honour and Ornament Her Third Argument was No such Incestuous Rape ought to be done in Israel an Holy People among whom God's Law punisheth such Sinners with Death Gen. 34.7 Levit. 18.8 9. Deut. 22.29 Her Fourth Argument was Do not this Folly Tho' thou hast been crafty in contriving this opportunity yet this Act is Sublime folly and madness in thee who may have thy choice of Wives with their Love and liking yea and both with the Lord's and thy Father 's also Her Fifth Argument was If thou Ravish me I shall be ashamed to shew my Face in any place or company where I come Her Sixth Argument was And as for thee thou 'lt be look'd upon as one of the Fools of Israel a stigmatized Fool unfit to succed so Pious a Father in the Government of the Kingdom who cannot Govern thy self Her Seventh Argument was Speak to the King and he will not withold me from thee ver 13. This she spake in her exigency either as one Ignorant of God's Law which forbids such Incestuous Marriages or as one that did use any Argument to make a present escape out of his violent hands seeing that Legal Doubt might be decided afterward N. B. Thus the Modest Virgin did what she could do to preserve her Virginity but Surdo fabulam Amnon being Drunk with Lust turned the deaf Ear to all these her most Strenuous Arguments and his violence of unruly concupiscence being too strong for either her Verbal Rhetorick or her Personal Resistance he committed a Rape upon her ver 14. But why did she not cry out as the Betrothed Damosel did Deut. 22.26 Peter Martyr Answers thus That she probably cryed out and there was none to deliver her as in that case ver 27. The Judgment of charity commands us to believe it For there was none to hear her as there was none to help or deliver her yet God himself bears witness there She cryed out The Sixth Remark is The Event of this Rape both as to Amnon as to Tamar as to Absolom and as to David Mark 1. Amnon's unlawful Love or lawless Lust was turned into most bitter hatred ver 15 16 17 18. This he demonstrated First By now Loathing her as much as ever he had Loved her and Lusted after her Why he did so some wonder seeing Shechem loved Dinab with his Soul-love after he had Defloured her by Force also Gen. 34.2 3 c. Learned Men render these Reasons 1. She had reproached him for a Fool. 2. He was in horrour of Conscience by the guilt of his sin and fear of shame But 3. 'T was the providence of God to punish short pleasure with long pain for by this means and Secondly By His thrusting her out of doors by force after he had satisfied
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
Father 'till he had gathered all Israel together as Hushai had advised a great advantage to David for in that interim David had got together three Potent Armies wherewith he vanquished Absalom's numerous Host as is related in Chap. the 18th 2 Sam. CHAP. XVIII THIS Chapter is a Narrative of that fatal Fight wherein Absalom the Son fought with David his Father for the Kingdom of Israel In which Narrative there be three General Parts First The Antecedents Secondly The Concomitants And Thirdly The Consequents Remarks upon the First Part are First David Muster'd all his Forces which Josephus reckons but four thousand yet Comestor computes them to be seven thousand v. 1. but 't is probable they were many more from these Cogent Reasons The First is David's Army must needs be greatly augmented by the two Tribes and half beyond Jordan who living far distant from Absalom's Court at Jerusalem had not been corrupted with that Vsurper's flatteries nor alienated in their affections to David whom they knew to be a good King and made now miserable only by an unnatural Rebellious Son therefore out of Compassion as well as out of Loyalty they could not but flock to him in great numbers The Second Reason is Had they been so small a number as Josephus saith David needed not to have been so exact in setting Captains over them by hundreds and by thousands and in dividing them into three Battalia's and committing them to the Conduct of Three Generals as it is expresly recorded in v. 12. though the number be not c. The Third Reason is That expression Thou art worth ten thousand of us v. 3. doth imply that this number was but the one half of the Army beside a fourth part of it left behind to Garrison Mahanaim The Fourth Reason is 't is certain they were such a Considerable Army as therewith David durst venture to take the Field and rationally commit his Righteous Cause to the tryal of a pitch'd Battle The Fifth Reason is David's prospect of his Victory whereof he was so confident that he giveth charge to his Army not to kill Absolom but only to take him Prisoner but more of that after The Sixth Reason is Tho' Victory doth not indeed depend upon the multitude of Armies yet David knew well he ought not to tempt the Lord and to expect a Conquest by a Miracle which God had not promised but by the use of probable means This is evident by David's actings in his persecution by Saul who when he came against him but with three thousand men never could draw David out of his Den into the open Field with his six hundred Men but all along he still lurked in his lurking holes not daring to tempt God Therefore Great Grotius's Opinion is rather to be embraced saying Vaiithkod Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek David mustered his Army Cum videret copias suas non minores Hostilibus When he saw his own Forces not much inferiour in number to his Enemies tho' he could commit his just cause to the protection and providence of God yet the care of the means he knew belonged to him as well as the care of the end belong'd to God and therefore could not want here such means as gave him a prospect of Victory by God's help over his Rebellious Son The Second Remark is David's offering himself to hazard his Royal Person with his Army in the Field-battel v. 2. No doubt but David had besought the Lord by Prayer had wept before him begging the pardon of all his heinous sins and after this was done he applied himself to humane helps of Martialling his Army into three Bodies after he had made a general muster and offer'd to go in person as their Generalissimo well knowing how much the presence of such a Martial Prince doth abundantly animate an Army in the heat of Battle N. B. Alas poor David had forgot this weighty notion in his time of Temptation if he had done so when Joab his General went against Rabbah the Metropolis of the Ammonites he had done far better which he did not so fell into such foul faults Chap. 11.1 2 c. He had learnt then by smarting experience that it was not King-like for him to indulge himself in ease idleness peace and pleasure at home while his Worthies were for his sake carrying their lives in their hands and exposing themselves to all hazards in the Field fighting with a numerous Enemy therefore saith he I will surely go my self with you v. 2. The Third Remark is The Armies refusal of his Royal offer v. 3. which they did not out of any contempt of the King to cross his Kingly Power and Pleasure but out of the highest veneration to his Royal Person which made them so careful and conscientious for his personal preservation and they grounded their laudable refusal of his offer upon solid Reasons As First Thou art say they the main Mark the Rebels aim at and should they know that thou art in the Field they would bend all their Forces against thee as 1 King 22.31 the Syrians did Their Second Reason is The slaughter of thee whom only the Rebels resolve to ruine would rejoyce them more than the slaughter of ten thousand of us thy Subjects for then have they their end to set up Absolom in thy Throne Chap. 17.2 Their Third Reason is The Dignity of thy Person exalts thee above ten thousand of us and therefore thy ruine by the Rebels would do ten thousand times more damage to the state of Israel Their Fourth Reason is But if thou be kept alive tho' the Rebels rout us yet mayst thou recruit a new and another Army and so disappoint them still from accomplishing their design Therefore they conclude from these premises it was both safest and most satisfactory for him to Succour them out of the City both with his Prayers for them as a Prophet and by sending all sorts of supplies out of his Magazine to them as a Prince if need required it N. B. Note well Absolom was drawn in by Hushai's craft and by a divine infatuation to be personally present in the Battle which the People here would not suffer David to do this was the utter ruine of himself and of his cause c. N. B. Learn we from this People to prize the Lord Christ of whom David was both Father and Figure the Chief of Ten Thousand as the Spouse did Cant. 5.10 and and to give him the plus and the prius the first and best of our loves and to love him more than these Sublunary and Lower things as Christ ask'd Peter Joh. 21.15 c. The Fourth Remark is David s Prudence to the People and his Indulgence to his Rebellious Son v. 4.5 wherein Mark First Oh how meekly doth David submit his Royal will to the good will of his People saying What seems you best I will do v. 4. N. B. Affliction and Meekness grow both out of one root in
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
Chap. 7.8 which he did not the like for any other though at present he placed her in the Palace of David Which soon grew too narrow to entertain the Grandeur of Her that was the Daughter of so powerful a King whereas his other Wives were Daughters of such Nations as were Subjects and Tributaries to him Yet are we told here that Solomon did serve God and Himself before he served this great Queen for his Wisdom did well chuse in the first place to build a Temple for God's Worship and then a Palace for himself which he likewise finished and in the third place a Palace for this Queen distinct from his own but adjoining close to it therefore he finished his own before it Chap. 7.8 The second Means of confirming the Kingdom of Solomon were Internal which be two 1. His Piety And 2. His Prudence Remarks first upon his Piety highly extoll'd in ver 3. The 1. is Solomon is said to Love the Lord which is the great command Matth. 22.36 37. The fulfilling of the Law Rom. 13.10 and is not only the best ground of Obedience Joh. 14.15 but also laies an Holy constraint to do all Duty 2 Cor. 5.14 And this is said of Solomon to evidence the Sincerity and Ardency of his Soul towards God in his younger Years though his Zeal fail'd after The Second Remark is The Excellency of Solomon's Piety is first set off by the contrary to it namely the Impiety and Will-worship of the People ver 2. Contraria juxta se posita magis elucescunt One contrary placed by another gives Lustre to each other The People worshipped in high places which was expresly forbidden in the Law of God Levit. 17.3 4. Deut. 13.14 This was therefore Will-worship and Impiety in the People the Reason rendred there because no Temple was yet built this only excus'd them a tanto but not a toto in part but not wholly for they had then other places to offer Sacrifices at as Gibeon where the Tabernacle and the Altar of Moses were 1 Chron. 16.39 and 21.29 and 2 Chron. 1.3 5 6. And they had Sion where the Ark of God was 2 Sam. 6.16 17. and 1 King 8.1 and they having the Tabernacle were as much confined to it as to the Temple Deut. 12.2 3 4 5 6 7 8 11 12 13. But long Custom even from some Patriarch's Practice made this Heathenish Custom Jer. 7.31 Ezek. 6.3 4. Hos 10.8 More imitable and the Law of the Tabernacle less regarded But Solomon's Piety in building a glorious Temple must be the most probable means to call off the People from their former vain Customs both sweetly and swiftly The Third Remark is Solomon's piety is next illustrated by its own exercise in his Worshipping God both at Gibeon where the Tabernacle of God was ver 4. and at Sion where the Ark of God was ver 15. and though it be said Only he Sacrificed in High Places ver 3. which seemeth to tax Solomon of the same folly with the Wilworshipping People But this must be looked upon as very improbable that the Holy Spirit should so highly commend him for his transcendent Love to God and discommend him for so gross a failure and all with one Breath in one Verse Therefore those High Places there mentioned may relate to the People's practice or only to Gibeon and Sion where Solomon as we read only worshipped Though the word High Place be usually taken in an ill sense yet here ver 3. and 2 Chron 1.3 't is taken in a good sense which is plainly explained by the subsequent verses in both those places above quoted And though it be said here that Solomon Sacrificed in High-places in the Plural Number yet both those High-places are expresly mentioned to be Gibeon and Jerusalem both places permitted by the Lord untill the Temple was erected Compare ver 4 15. here with 2 Chron. 1.3 4 5. where we find recorded how Solomon did his Devotion in both those places As First At Gibeon call'd the Great High-place where was the greatest Synagogue in the Land for there stood the Tabernacle and the Brazen Altar that Moses had set up being brought thither as to its place the chief Residence of the Sons of Ithamar who waited on the Sanctuary when Shilo fell Thither did Solomon go and all the Congregation with him 2 Chron 1.3 and there offered Sacrifices described both in their quantity and quality ver 4 15. here and in that place God appeared to him ver 5. which was a Divine approbation of Solomon's Piety in this High Place There God gave him the Grace of Wisdom in the highest degree of a Spiritual Habit. And Secondly We read of his going from Gibeon which first submitted to Joshua Josh 9.3 4. and was afterwards given to the Priests and Levites Josh 21.17 up to Jerusalem where he stood before the Ark of God and offered up Burnt Offerings and Peace Offerings c. ver 15. and 2 Chron. 1.13 And there God gave him the Act and Exercise of that great Habit of the Grace of Wisdom before given him when he determined that dark and doubtful Case betwixt the two Harlots when he was saith Dr. Light foot but Twelve Years Old Thus far of Solomon's Piety the first Internal means of his Confirmation in his Kingdom The second means of his Establishment was his Prudence or Wisdom which is to be discoursed upon under a double Head The first is How Solomon obtained it and secondly How he Exercised it Remarks upon the former are First Solomon went to Gibeon to seek God by Prayer as well as by Sacrifice that he might be the better prepared to Build the Temple whereunto he now thought it high time to Address himself both after a Three Years preparation for materials and after the slaughter of Shimei the last of his Malecontents Now when he had spent all the Day in most Passionate and Pathetical Prayers for Wisdom in his so great Undertakings and Government 't is probable saith Peter Martyr N. B. He begg'd the same Petition in his Dream by Night for what we earnestly long for while we are Waking we usually Dream of them in our desires when Asleep The Second Remark is The Lord appeared to Solomon at Gibeon ver 5. The King had spent all the Day in due Devotion and God appeared to him at Night to evidence to him his acceptance of that Worship N. B. Dr. Hall hath this Divine Contemplation upon it Well may we expect to enjoy God when we have been duly and truly serving him That Night cannot but be surely Happy when the Day before hath been Sincerely Holy And in 2 Chron. 1.7 where the same History is recorded there is no mention neither of Solomon's Sleep or of Dream but barely That God appeared to him by Night which makes some Learned Men to think this was a Vision and not a Dream and the rather because Solomon so largely Answers God's Question in it The Third Remark is
flee God striking them with a Panick fear they fled every Man to his Tent ver 12. being both discourag'd with their King 's foolish Idolatry and unsatisfied with the grounds of the Quarrel So the King forsaken by his Men was taken by the Enemy ver 13. Remark the Fifth Jehoash takes Amaziah left to shift for himself saith Sir Walter Rawleigh Prisoner at Bethshemesh carries him to Jerusalem and in the way threatens him with Death if he did not cause the Citizens to set ope the Gates and leave all to his Mercy He commands entrance in Amaziah's Name which they durst not deny the Gates were presently opened to Jehoash which held out two Years against Nebuchadnezzar Then he ransack'd the Temple and Palace of their Treasury breaks down four hundred Cubits of the Wall that the City might rebel no more took Hostages that the War might not be renew'd and returns to Samaria ver 14. Remark the Sixth Jehoash took not the Crown nor united the Kingdom of Judah thus subdued and their King his Captive to his Kingdom of Israel as he might have done had not God over-ruled him that his promise to David of a Lamp in Jerusalem might still be performed and he knew all Judah had great Love to David's House therefore returns he home to Samaria when he had dismiss'd the King Amaziah upon Conditions imposed by Covenant c. N.B. In the same Year of this Victory over Judah God smote Jehoash with Sickness and Death for his Sacrilege saith Sir Walter Rawleigh in Robbing God's Temple however it was surely for his forementioned Pride God punishing the King of Judah with the loss of his Treasure and Honour and this King of Israel with the loss of his Life ver 16. both of them for Pride Remark the Seventh Though Amaziah lived after this Jehoash fifteen Years ver 17. and 2 Chron. 25.25 yet was it but a lifeless Life being exposed to the hatred of his Subjects both for his Idolatry and Misgovernment which had brought so many Mischiefs upon them At last they made a Conspiracy against him ver 17 18. and 2 Chron. 25.27 for his turning from the true God to the Idols of Edom those Conspirators forced him to flee from Jerusalem to Lachish where he could find no Security for though he might live some time there as an Exile so contemptible was he become to his own People yet when they saw good they sent their Executioners thither and there flew him and brought him in a Chariot with Horses to Jerusalem ver 18 19 20. and 2 Chron. 25.28 N.B. The Rabbins say because he had brought the Idols of Edom to Jerusalem upon Horses therefore was his Corps brought thither upon Horses likewise and not upon Mens Shoulders Remark the Eighth All this befel Amaziah according to the Prophecy of the Man of God sent to bring him to Repentance This History is Recorded in 2 Chron. 25.15 16. but not in 2 Kings 14. The Story in short is this Amaziah serves the Idols of Edom as before God is angry at it yet in Wrath remembers Mercy so as to send him a Prophet to reclaim him when he might justly have at the same Time hurl'd him into Hell for disowning his Deliverer and for worshipping Idols that could not deliver either themselves or their Worshippers N.B. The King Threatens the Prophet to slay him for his Sawciness When the Prophet found him indocible he forbare to cast Pearls before an Hog but reads him his Doom God hath determined to destroy thee Vncounsellable Wretches are in the Way of Destruction Prov. 29.1 and this Judgment aforesaid befel Amaziah as was foretold him The Second Part of this fourteenth Chapter of the second of Kings relates to Jeroboam the second Successor to Jehoash ver 23 to ver 29. as to Vzziah and Azariah the Successor of Amaziah ver 21 22. that story belongs to the next Chapter Remarks upon Jeroboam the second First He was a Valiant and Victorious Prince who somewhat refreshed the low State of Israel reigning forty and one Years ver 23. which was the longest Reign of any King of Israel after the Division and before the Captivity though he walked in the Idolatrous way of Jeroboam the first ver 24. yet the Lord having Compassion upon his afflicted Israel made use of him to restore their lost Lands upon both sides of Jordan their Northern and Southern Borders ver 25 26 27. Remark the Second As Divine Goodness appear'd here in not determining as yet to write Lo-Ammi upon Israel which afterward he both said it Hos 1.6 9. and did it Chap. 17.18 So Divine Truth shines forth in fulfilling the Prophecie of Jonah ver 25. by which saith Grotius we learn when that Prophet lived supposed to be sent to Comfort Jehoahaz when humbled Chap. 13.3 4. Remark the Third After this Jeroboam's prosperous Reign forty one Years for reviving the almost decay'd Condition of Israel he dies and his Son Zachariah succeeds him ver 28 29. who was the fourth by lineal Descent from Jehu in whom God's Promise made to Jehu Chap. 10.30 was faithfully accomplished Here ver 25. Jonah the Son of Amittai is named as Jonah 1.1 whence some say that this Jonah was the first of all the Prophets next Elisha whose Prophecies are extant upon Record c. but more of this after the sixth Remark upon 2 Kings 15. where others Learned make Jonah the fourth Prophet of Israel and of all Jonah's Prophecies 2 Kings CHAP. XV. THIS 2 Kings Chapter the 15th treats both of the Affairs of Judah and of Israel too but the 2 Chron. 26. Chap. of Judah only The first part in both those Books and Chapters concerns the Kingdom of Judah namely of Vzziah Successor to Amaziah Remarks upon him are First This King had two Names of much Affinity saith Vatablus he is call'd Azariah Chap 14.21 and 15.1 and Uzziah ver 13 30. 2 Chron. 26.1 both names signifying the same thing for substance Azariah God's help and Vzziah God's strength Upon his Father Amaziah's Murder all the people of Judah took this Vzziah his Son when but sixteen years old and made him King Chap. 14.21 which they did either in opposition to the Conspirators or to shew their Affection to the House of David and that their quarrel was only personal against Amaziah whom they look'd upon as the Author of all their late Calamities Remark the Second The Character of this King ver 3. He did right as his Father had done this was no very laudable Character as Tilinus observes for as the Father began his Reign fairly but ended it foully so did the Son in the same manner without sincerity and only for a season neither of them did so well at last as at first whereas their last Works should have have been better than their first had they been of that golden Temper of Thratira Revel 2.19 but both of them waxed worse and worse 2 Tim. 3.13 They both basely
muzzl'd Mouth was unmuzzel'd and now he not only confesseth his sin saith Calvin but aggravateth it saying I am not only an Hebrew of the Hebrews and so a Member of God's Church and a true Believer as Heber Gen. 10.21 and Abraham Gen. 14.13 were but also I am a Prophet in God's Church a Doctor in Israel yet have I done perversly and dealt perfidiously with the great Jehovah who made this troublesom Sea that now troubleth you so sore and the dry Land likewise which you would so gladly recover and as he created them by his power so he governs them by his providence and will unmake all again rather than his should want help in due season c. Thus like a Prisoner upon the Rack he not only tells all with Aggravations but also thrusts himself into the hand of Justice yet not without Hope of Mercy Mark 5thly When Jonah had told them not that he was of Judah for that was false saith Tarnovius nor of Israel lest they should think him a Worshipper of Jeroboam's Calves but an Hebrew taught from a Child to know the true God yet had now basely Disobliged him relating his Message to Nineveh and his Miscarriage in turning his back c. to them they were sore afraid ver 10. being conscious to themselves of their greater sins than this of Jonah and preceiving saith Calvin that Jonah's God was a just Judge so severely pursuing him with a Storm for his Disobedience how much more might the same God punish them for their greater Rebellions as Idolatry c. Yet whatever they thought concerning themselves and their sins against God saith Daneus they say Why hast thou done this as if he had been the only Misdoer among them all c. Mark 6thly The Sentence passed upon Jonah wherein 1. They make Jonah to be his own Judge saying What shall we do unto thee ver 11. meaning saith Mercerus thou art a Prophet of the Lord and knowest best how he may be pacified seeing also thou art the Party whom he pursueth They feared to execute Jonah looking now upon him as a Saint of God and as a Prophet and so durst not offend Jonah's God And in this great grief they appeal to him that they might not perish with him Hereupon 2. Jonah denounceth his own Doom against himself Cast me forth into the Sea c. ver 12. wherein we have as before his real Repentance so here his famous Faith triumphing over Death offering himself to it with great Courage and his illustrious Love likewise in chusing rather to die as a piacular person than to cause so many Men die for his Crime N. B. 1. Man is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Animal David asks What man is he that desireth life and loveth long days c. Psalm 34.12 and Austin answers There is no Man but would be Master of such a Felicity Therefore Jonah did not rashly offer himself to Death his natural Reason would oppose it but he did it by a supernatural Revelation as a Prophet whereby he prophesy'd of the Calm that would ensue when the raging Sea had got its prey He only did freely submit to the mind of God that had mark'd him out by the Lot to Punishment N. B. 2. Jonah was a Type of Christ in this saith Mercerus that Christ offer'd himself to Death without which the Tempest upon the World could never have been becalm'd and quieted and who without Murmuring took the Sins of the World upon himself as Jonah did of the Ships-Crew here and in that much more of his being in the Whale's Belly three days and nights as will appear afterwards in its proper place Remark the Ninth The Execution of that Sentence which Judge Jonah being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemn'd Tit. 3.11 denounced against himself Mark 1. Its Antecedents which are Two First Their fear of executing the Innocent made the Mariners row hard ver 13. to save Jonah's life if possible N.B. The Trinity consulted to make Man in God's Image Gen. 1.26 therefore Magistrates may not rashly marr it but rather maintain it if it may stand with Justice they must shew Mercy as the Mariners did here however they should sweat to save their Souls Man is like a Glass once broken cannot be made up again Secondly When they saw all their cordial Compassion and utmost Endeavours as the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with all their might to bring the Ship to shore for saving Jonah but could not striving only against the Stream and the irresistible Will of God Voluntas Dei est necessitas Rei Then they betake themselves to Praying when Rowing could not prevail Ora labora is the Rule And 1. the Object of their Prayer was not Aeolus or Neptune those Pagan God's of Wind and Sea but Jehovah whom they name thrice ver 14. Thus much they had learn'd from Jonah to invocate the true Jehovah and not their false Gods as they did ver 5. before this 2. The subject of their Prayer was deprecating both that they might not perish for Jonah's sake and also that innocent Blood might not be imputed to them for he had done them no harm 3. Their Submission in it was an acquiescing in God's good pleasure saying Our Rowing in vain against a tempestuous Sea that still continues so is God's revealing his Will 't is thy Will and Law that thou hast appointed him to be executed tho' full sore against our Wills c. Mark 2. Its Concomitants ver 15. where 1. They took up Jonah not against his will for his own Sentence against himself had given his Consent to it so that he in a sort offer'd his Carcass unto condign Punishment Herein Jonah's Charity is very exemplary who yielded to perish alone rather than to have others perish with him and for him 2. They cast him into the Sea this was their last Refuge being forced to do it in their utmost Extremity The Mariners had tried all means to save him Now they saw 't was God's Will which no man can resist Rom. 9.19 that they must either drown and destroy him or be drown'd and destroy'd with him then they cast him over-board N. B. 1. Thus dealeth God with his Servant Jonah formerly faithful and able in his Office and therefore sent to Nineveh All his foregoing Acts of Obedience could not preponderate this one Act of his Disobedience in refusing to go thither when God commanded him N. B. 2. Our good Deeds are so far from outweighing our bad Deeds that a lesser fault laying unrepented of may do us more mischief than all our well-doing can possibly claw off as may easily be instanced in Moses Miriam David c. yet all this proceeds from displeased love of God Mark 3dly The Consequents thereof which are twofold First Respecting the Mariners who were not only deliver'd from the danger of the Tempest the Sea ceased from its raging when it got its prey ver 15. Nec
Rom. 1.19 20. Reason indeed may see God per Modum causalitatis Negationis Eminentiae so the glory of the God-head is beyond Sense yet Faith here is beyond Reason which is only the Blear-Eyed Leah but Faith is the beautiful and bright-sighted Rachel and can see him that is Invisible Heb. 11.27 Though it be but through a Glass darkly on Earth yet as Face to Face in Heaven 1 Cor. 13.12 The glory of Heaven can never be clouded as the greatest Glory displayed on Earth may therefore ought we to expect overshadowings of all that Glory we behold in this Life such as came here upon the Disciples just while Peter was talking of Tabernacling continually in it as we in late years have vainly done c. The 6th Remark is The Disciples feared when they entred the Cloud Luke 9 34. which teacheth us how fearful a thing it is to enter into a dark and cloudy Dispensation for 1. The Darkness which it brings with it is naturally an Object of fear 2. We know not what Storms may fall upon us out of that Cloud Nor 3. How long that Cloud may continue before the Hail-stones have done falling and the Sun wade out and appear again with its Light and Comfort Thus their overshadowing caus'd their fear The 7th Remark is Yet Cloudy Dispensations want not some considerations to comfort against fear as here in this case of the Disciples For 1. It was but Cloud and that is no Permanent but only a Transient thing alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecution Ista Nebecula citò transib this small black Cloud shall soon blow over And 2. This is call'd expresly a Bright Cloud Mat. 17.5 to distinguish the Gospel from the Law which was given in a Thick and a Dark Cloud Exod. 19.9 20.21 non in Nube sed-in Nimbo the Law was not deliver'd in a Cloud only but in a Storm of Thunder and Lightning Fire and Smoak Exod. 19.16 18. The Gospel is indeed a Cloud but 't is a Bright one as this was to shew that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel Mount Ebal was all Fear but Mount Gerizzim was all Love c. Mount Sinai Trembled and Quarked greatly Exod. 19.18 but Mount Sion Leaps and Dances for Joy Psal 68.6 15 16 25. Heb. 12.18 21. This may serve to comfort us now no Gospel-cloud wants some clearness there is a bright side as well as a black for us to Eye As 't is not all day so 't is not all night with us Zech. 14.7 In the midst of Wrath God remembers Mercy Hab. 3.2 and gives some Revivings in it privately 3. It was a Comfort-speaking Cloud they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation c. The 8th Remark is God calls off the Disciples by this Cloud from Seeing to Hearing those are two Senses that are capable of Discipline They had been seeing the Glory of Christ now must they hear God's Voice out of the Cloud that hid the Glory from their Eyes The Psalmist saith As we have heard so have we seen Psal 48.8 but here they first see and then hear John who was one of those Seers and Hearers here saith What we have heard and seen 1 John 1.2 3. Faith comes not now ordinarily by Visions but by Hearing Rom. 10.17 yet seeing is helpful to it for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes Gal. 3.1 The 9th Remark is Now came in the third Coelestial Witness of Christ's Glory together with Moses and Elias to wit the Father himself who spake out of the Cloud as he used to do to the Patriarchs that it might be the better believed to be the Voice of God and not of Moses or Elias who now were gone Yea some of the Antients comparing this Voice from Heaven at his Transfiguration with that of his Baptism and first Inauguration Matth. 3.16 17. say that as the Dove then so this bright Cloud now was the Holy Spirit which Peter one of the Spectators calls the most Excellent Glory 2 Pet. 1.17 and calls this Voice a Voice from Heaven ver 18. though it came out of this Cloud So that here also as well as there were a most Majestick Meeting of all the Three persons in the Trinity about the Work of Mans Redemption as on the beginning at Mans Creation Gen. 1.26 where the same words were reinforced here shewing two great points 1. What must be Believed 2. and who must be Obayed c. as above The 10th Remark is To know Christ the Churches Prophet is of Supernatural Revelation Therefore is this Voice said to come from Heaven it must needs be some great Truth the Father himself speaks concerning his Son and 't is spoken to some few only all have not this Spiritual Understanding Col. 1.9 and 't is a Truth of Supream Authority Numa only pretended he had his Laws from the Goddess Aegeria but Christ the True 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19.35 the very Image of his Father Heb. 1.3 which fell down not from Jove but from Jehovah He must be heard in all cases for his word is sufficient otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God Hebr. 3.2 3 5 6. N. B. Note well Then should we not hear the false Prophet who deceiveth the Nations Revel 13.14 who is more for pleasing the Eye with Images Crucifixes Altars c. than for profiting the Ear which Solomon bids us bow to Instruction Prov 5.1 22.17 c. Since Vision ceased the Ear is the inlet to saving Wisdom Christ had yet a 〈◊〉 Testimony from Heaven to wit at the conclusion of his Redemption work Joh. 12.27 28. to teach us our 3. steps to Glory 1. When Baptized with the Spirit 2. In our growth in Grace and 3. At our Death c. The last Circumstances are the Consequents following the Transfiguration and they are three also as 1. Christs Comforting the Affrighted Disciples 2. His charge that they should not declare his Glory to any till after his Resurrection and 3. The Discourse or Conference about Elias's coming as they came down from the Mount Thus all the whole Relation runs altogether upon Three holding forth the Mystery of the Trinity in all its Circumstances both before in and after it The first is the Disciples were sore afraid Matth. 17 6. and Mar. 9.6 This Voice was carryed by the Cloud as by a Charet into their Ears with great Sound and Solemnity some say with a Thundring Noise like that Terrible Voice which Moses admired they should hear out of the fire yet live Deut. 5.26 Therefore no wonder if they fell down upon their faces Matth. 17.6 but suppose it a small still Voice like that wherein
his Portion into the Hands of his own Freewill he play'd the Bankrupt and brought in the second State of Degeneration by excess of Riot which was the miserable fruit of Mans eating the forbidden Fruit then the Third State of Regeneration is a blessed Remedy to his cursed Malady by repenting of sin and returning to God and catching hold of the Tree of Life leaning on our Lord for Life and Salvation Cant. 8.5 Isa 50.10 Remark 4. Man in general is called and compared to two Sons here for all Mankind in Adam were equally Gods Sons and Daughters but all in him sinned and dyed There be two sorts of Adams Seed First some are such as belong to God by the Right of Creation only as they are Gods Creatures Secondly others belong to him by Regeneration also John 1.12 as new Creatures and Adopted c. the former have their portion laid out on them in this life Ps 17.14 for God is good even to bad Men. Matth. 5.45 Luke 6.35 but the latter have their best portion laid up for them in a better life Ps 31.19 1 Cor. 2.9 Matth. 5.12 Rom 8 19. 2 Cor. 4.17 Remark 5. In the person of the Prodigal is shewn us 1. Mans Egress and departing from God from their Fathers House being furnished with the good things of this life as his portion of Health Wealth c. 2. His Progress and wandring into the Wilderness of sin and spending his all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by living lewdly and unsaveably leaving nothing to live upon praeter Caelum et Caenum that is Air to Breath in and Earth to Tread on Ruine must follow Riot at last 3. His Regress and return to God by Repentance his Aversion from God ends in Conversion to God Remark 6. Though Mankind in the fallen nature do generally run a whoring from God Ps 73.27 yet there be some with David that thinks it best to draw near to God ver 28. The Election obtains it though the rest be hardened Rom. 11.7 yea the same person that formerly hath loved lewdness and lived in all licentiousness yet if one of Gods chosen Vessels electing love will not leave him in this lost condition but by some gracious providence calls them back as both Paul was and this Prodigal here c. Remark 7. This Prodigal had those Characters of an Evil Son as 1. In desiring a division of his Fathers goods while his Father was alive 2. In forsaking his good Father so soon as he had got possession of his part and portion into his own hands and 3. In his so quickly consuming his All in Riotous Lewdness This is an Image as before of the first Man falling into sin when he was by the subtle Serpent's suggestions made Ambitious of sharing with his Maker and seeking Happiness in himself and a Will and Ability to be a God to himself c. hence flowed in that Deluge of Sin and Misery This Second Son figures out the second Depraved State of Man for younger Sons are oft of a depraved wit less wise more wavering not enduring a Superiour but longing for liberty and to live as themselves do list the Father here being a free Agent and bound by no Law gives him his desired portion ver 13. Youth is hot he is quickly gone to promote his own profuse projects he goes down into Egypt saith Dr. Hammond which brought him into a Famine c. He that disdained to live with a loving Father was compelled to joyn himself to an unkind stranger who allowed him not a bellyfull of wholesom food he that had despised the Dignity of a Son now offers himself to be a Slave by many sordid Insinuations and to be a Servant and a Swin herd to keep Swine the vilest of Beasts Lastly he that would not understand the Blessing of Plenty at home became better instructed by Extream want and pinching penury abroad he was reduced from Meat for Men to Mash for Hoggs Siliquis Michrubim Hebr. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Husks of Beans such as were of evil Juice and of hard digestion and it may well be supposed a very small measure of this sorry Meat would have now satisfied him because in this time of a mighty Famine he must not measure out the Husks himself but it must be done by some deputed for that Service and surely that Deputy allowed small measures for Hogs in a Famine Remark 8. The sad Catastrophe of his prophane Progress in the Wilderness of sin produceth through the grace of God a Resolve of his Regress and returning home ver 17. wherein Antecedents Concomitants and Consequents may well be observed N. B. Note well 1. Antecedents Which Teach us 1. That the time of our Distance and Estrangement from our Fathers House is a time of Folly and Madness 't is said he came now to himself who had been Mad before learn hence 2. God is good to us in Afflicting us Ps 119 71. 'T is out of his Faithfulness to our Souls that he doth afflict our Bodies ver 75. that he Hedges up our way with Thorns Hos 2.6 as he did this Prodigal here whom he whip'd home with a smarting Rod when neither Harlots nor Citizens could now Comfort his awakened Conscience and this teaches 3. That Man will make any shift rather than return to God at his call Jer. 3.1.22 23. Isa 55.1 This Son shuffles with a Citizen and among swine for a while but finding the very Hogs more happy than himself ver 16. then he reflects and resolves to return home 2. The Concomitants which teach us 1. This fool had hitherto been ignorant of the way to the City Eccles 10.15 but now having the hand of Heaven touching his Heart his stout stomack stoops to Gods Terms saying in himself ver 17. If I stay here I am but a dead Man like the Lepers 2 Kin. 7.4 none of my fellow sinners do relieve me therefore I must needs home Conversion to God comes hardly off 't is no easie work till constrained by want which had forced him out of his false Rests and made him Apply his Heart to seek Wisdom Eccles 7.25 Here not a Rich but a poor Camel just upon drawing through the Eye of a Needle Mark 10. ver 25. This hard work requires Almighty Power such as Raised Christ from the Dead Eph. 1.19 He could not lick himself whole as the Dog doth when he is wounded 1 Pet. 2.37 Nor as the Jews do with the Works of the Law Rom. 9.31 32 10.3 Neither Egypt nor Assyria could heal Ephraim of his Wound Hos 5.13 Jerem. 2.13 18 19. nor will all our own best washings make us pure to God ver 22. There is a returning which reaches not home to God Hos 7.16 The Second Lesson learned from hence is that real Repentance as a rising up from sin and resolving to return home to his Fathers House yea and do really Return too for there be many who
Draught thereof never Thirst any more after any of the Vanities of the World or Villanies of Sin 4. He Thirsted that we may Drink better Drink as we do daily c. The 6th Of the last words of Christ upon the Cross was It is Finished when Jesus therefore had received the Vinegar he said it is finished John 19.30 Then had he no more work to do or Suffer not to Descend into Hell either in Soul or in Body as some Romanists say As the Vinegar was the last bitter Dose he received from the wicked Hands of those Villains So the Receit thereof was the last bitter part of his Unparallel'd Passion The first time of their offering him Vinegar before he was Nailed to the Cross he received it not but only Tasted thereof and did not drink it up for he left the rest wherein his Redeemed must pledge him of the same bitter Cup filling up the measure of the Afflictions of Christ Col. 1.24 but here he drinks all off to shew that he took the whole Curse for Sin into himself so that now N.B. Note well our Sufferings by Afflictions for our Sinnings against God come not in the Nature of a Curse but of a Cure They are more Medicinal than Penal and there is rather a Spiritual Remedy than any Divine Vengeance now in them they come now all out of Divine Faithfulness as David saith I know that out of thy very Faithfulness thou O God doth Afflict me Psal 119.75 As if he had said Lord thou wouldst not be Faithful to my Soul unless thou hadst thus and thus Afflicted my Body The ground of our being Afflicted is now offended love and the end thereof is fuller Embracements Jer. 31 18.20 All our Sorrows and Sufferings as they come to us through the Sufferings of Christ as through a Colature Sile or Strainer they leave the Curse behind them there our Dear Redeemer drank up all that Vinegar leaving none of it for us it was our Saviour solely that fully satisfied God's Justice for Man's Sins by his Meritorious and Mediatory Sufferings and left not the least part thereof unsatisfied for us to satisfie by any Sufferings of ours The Lord looked upon the Travel of his Soul and was satisfied with all our Souls Isa 53.11 N. B. Note well So that if Inquiry be made what must be the Antecedent to this Relative It in this saying of our Dying Saviour it is finished the Answer in general must be that full Satisfaction to God's Justice for Man's sin was now fully satisfied when our Redeemer received this last bitter Potion of the Vinegar all the parts of his unparallel'd Passion were now Accomplished save only his commending his Spirit into his Father's Hands he had nothing now to do but to Die and to give up the Ghost N. B. Note well But more particularly what is said to be finished here must have a beginning and an Intervening midle as well as end or finishing Now the beginning of Christ's Passion was at the beginning of his Incarnation when he Divested himself of that Divine Glory which he had with the Father before the World was John 17.5 and puts on him the the Form of a Servant Phil. 2.6 7. in his Humane Nature and the Intervening Midle from his Cradle to his Cross was a continued Series of Suffering all his Life long both in the Private and in the Publick part thereof his whole life was indeed as is above said but a lingring Death he was designed by bloody Herod to Die so soon as he began to Live and this Diabolical design for Destroying him was carryed on uncessantly by the Scribes Pharisees and Priests even all his Days But now when his Hour was come for Finishing his Passion behold the Man how many little Deaths he endured in his Agony Buffetings Scourgings Mockings c. before he came to Die that worst of Deaths even the Death of the Cross N. B. Note well Behold how Commensurate was the Second Adam's Passion to the First Adam's Transgression Adam had sinned in Paradise the most pleasant place in the World and his sin consisted in seeing the loveliness of the forbidden Fruit in his Touching and Tasting it for the Eating of which he was Derided by God with an Holy Derision Gen. 3.22 't is an Ironical Irrision Man is become as one of us for his vain Affectation of Aspiring unto a Deity What God speaks there Laughing we all should always Read with Weeping for Hinc Illae lacrimae from hence sprung in all Misery and Mischief upon Mankind this foul Fact of his Eating Forbidden Fruit plainly opens Pandora's Box as the Poets feign from Moses's Pentateuch and pulled up the Sluce to let in an Inundation of Sin and Misery and all Evils to fly out upon us N. B. Note well Behold how the Circumstances of Christ's Suffering do wonderfully Correspond and carry an Accommodated contrary proportion proportionable in those points to Adam's sinning As 1. His place of sinning was the best place even Paradise so Christ's place of Suffering was the worst place in the World even Calvary call'd so from Calvus or Bald-pate 2 Kin. 2.23 24. This Calvary or Golgotha was a place of Skulls such as were Bald all the Hair being rotted off a stinking place for our Sweet Saviour to Suffer in 2. As Adam sinned by seeing the lovely look of the Forbidden Fruit Gen. 3.6 So our Saviour suffered by seeing this sad Spectacle of such an Heap of Bald Skulls No doubt but his Tender Heart was much Afflicted with beholding so doleful a sight seeing such a Slaughter of Men was all made by sin 3. As Adam finned in pleasant Touching so Christ to Expiate Adam's sin was not only touched with our Infirmities Heb. 2.17 4 15. but also had the Torturing Touches of the wicked one 1 John 5.18 in his Torments upon the Cross 4. As Adam sinned in his sweet Tasting so did Christ Tast not only of the Vinegar mingled with Gall but Drank up the Second Dose thereof yea and Tasted the bitterness of Death for every Man Jew and Gentile Heb. 2.9.5 As Adam was derided for vainly affecting a Deity so Christ was mocked for saying truly he was the Son of God c. And he was mocked for many other Crimes yet doth he challenge his mockers to convince him of any sin John 8.46 besides 6. The second Adam Died in the same Day of the Week and at the same Hour of the Day as is noted before to bring Life into the World that the first Adam sinned and brought Death into it thereby The 7th and last of the seven last words or sayings of our Blessed Saviour upon the Crâ—â—s was Father into thy Hands I commend my Spirit Luke 23.46 This was the lasâ— of all our Saviour's Sayings for immediately after he had so said while he was yet living under his six Hours Torments upon the Cross and having a power to lay down his Life when himself pleased John
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
35. to shew how this good Samaritan did far excell and exceed both the Priest and the Levite as after appeareth both in Compassion and in Conversation Enquiry the First Who is this good Samaritan Answer 'T is our Blessed Saviour whom the Pharisees called a Samaritan and one that had a Devil John 8.48 and such as looked to sick folk were commonly called Parabolanes or Samaritans saith Turnebus 't is certain Christ above all is kind to his Neighbour and came into the World to seek and save the sick Mat. 9.12 13. he is Jehovah Rophekah Exod. 15.26 which signifies a Gyant like an Almighty Healer and Omnipotenti medico nullus insanabilis ocurrit Morbus to this Almighty Physitian no Disease can be found Incurable never did any sick go away from him unhealed he is held forth here the Salving Samaritan Enquiry the Second How did this certain Samaritan excell and exceed the Priest and Levite Answer He excelled them first in Conversation as 1. both these had their laver to wash themselves in it before they offered any Mans Sacrifice Exod. 30.18 19 20. but this Spotless Lamb had no need of washing for he had neither the Original Blot or any Actual Blemish but was Holy Harmless and Vndefiled Hebr. 7.26.2 Neither Priest nor Levite could enter the Holy of Holies 1 Kin. 8.10 11. the Middle Court was their proper place the High Priest only did enter once in the year into the most Holy Levit. 16.2 34. This was a Type of Christs Priviledge Hebr. 6.19 20.8.9 12 24 25.3 The posture of those under the Law was standing but our High Priest is said to sit down Hebr. 10.11 12. and thus Christ excelled the Priest and Levite in many more Respects as to his Conversation but more especially he exceeded them in his Compassion as here is Demonstrated Enquiry the Third What are those Offices of Love and Pitty Christ shewed to this wounded Man Answer They are manifold as 1. Christs Journying as it were from Jerusalem to Jericho from Heaven and from that Jerusalem which is above Rev. 21.2 down to the Earth which is another Jericho a cursed place Gen. 3.17 Thus Christ in his Incarnation Travelled from his Fathers Throne and from that Glory which he had with God before the World was John 17.5 and his only Errand was to fetch his Redeemed up thither that they might partake with him of the same glory ver 24. this is implyed in that Phrase as he Journyed Luke 10.33 2. The next Phrase is he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or where he was This our Lord did in his State of Humiliation wherein he made his Approach unto fallen Men in putting upon himself nine several yet sinless Infirmities namely Hungring Thirsting Sleeping Sighing Groaning Weeping Sweating being weary and bleeding for us Thus it behoved him to be made like unto his Brethren c. Hebr. 2.17 He must be touched with the feeling of Mans Infirmities c. Hebr. 4.15 yet were all those Human Frailties in him only purae negationis of a pure Negation Non pravae dispositionis not of any depraved Disposition as the School-Phrase is no sin was found in him 1 Pet. 2.22 3. In the next place it is said when he saw him he had Compassion on him here Christ's Eye affected his Heart as Lam. 3.51 Christ looks upon fallen Man with a look of love as he did upon Peter Luke 22.61 Though then Man lay polluted in his Blood and no Eye pittyed him no not the Eye of either Priest or Levite here yet that time was the time of our Lords Love and then he bid Man live Ezek. 16.4 5 6 8 though he saw nothing in Man at that time but Wounds and Bruises and putrifying Sores from the Crown of his Head to the Soles of the Feet such as had not been bound up or Mollified with Oyntment Isa 1.6 Yet Christ pitties his Fathers Image lost by the Fall c. The Fourth Office of Love was his dressing of the Wounds c. here our Blessed Saviour is Represented as acting the part of a very kind and Skillfull Chirurgion in manual Operations c. The News-Papers sometimes cry up some Famous Operator either for Curing Dark Eyes Deaf Ears or this or that dangerous Distemper but here is a more excellent Operator one that exceeds all others in his Catholicon and Curing all Diseases both of the Soul as well as of the Body He heals all Diseases saith David Ps 103.3 who cries also Lord heal my Soul for I have sinned against thee Ps 41.4 'T is our Saviours Work to Heal broken Hearts and to bind up Wounds c. Ps 147.3 Isa 60.1 Luke 4.18 Matth. 9.12 and as he doth here in Dressing this half dead Mans Wounds by pouring in Wine to search them and Oyl to supple them well knowing that fallen Man hath need both of the sharp Reproof of the Law as well as of the sweet comfort of the Gospel nor is this all he doth but he also makes a Plaister of his own Blood and applies it warm upon the Wounds which immediately healeth them Some tell us strange Cures have been wonderfully wrought by the Weapon Salve c. we can hardly believe the power of this Sword-Salve that a bare anointing of the Weapon Wounding should at a distance heal the Wounds of the Wounded but we are assured by Faith in Gods Word that Sanguis medici factus est Medicina phrenitici the Blood of the Physitian becometh the Sick-Mans Salve as one of the Fathers Phrase it we ought to believe this Mystery that the Wounding of Christ becomes the Healing of Wounded Man for the Scripture of Truth tells us that by his Stripes we are healed Isa 53.5 1 Pet. 2.24 The Fifth Office of Love is when he had thus Searched Suppled and Salved all his Sores he then bound them up with bands of Grace and Love to secure them from all harm Thus our Lord is said to take us by the Arms. and teach us to go drawing us with the Cords of a Man with Bands of Love Hos 11.3.4 and he draws us with everlasting Love Jerem. 31.3 The Sixth Office of Love is he Clothed him also this is necessarily implyed for he found this Wounded Man quite stripped of his Raiment ver 30. and 't is altogether improbable that so Compassionate a Friend should not likewise cover his Nakedness before he set him on Horse-back c. This is Recorded for the Eternal Honour of Shem and Japhet that they took a Garment upon their shoulders and went backward to cover their Fathers Nakedness Gen. 9.23 This was a Famous Fact of Filial Affection yet not comparable to the kindness of Christ who went farther backward even from Glory to Ignominy with his own Robe on his shoulders to cover our Nakedness Our Jesus doth for us what loving Jonathan did for David He stripped himself of his Garment that was upon him and gave it to David c. 1 Sam. 18.4
c. The Seventh Office of Love is He sets him upon his own Beast ver 34. No sooner had he recovered him to Life and redeemed him into any good Capacity but he Mounts him upon his own Horse when he had before Dismounted himself Thus our Redeemer as if it were changeth places with his Redeemed in his coming down to become sin for us who knew no sin that we might be made Exalted ones upon his own Righteousness 2 Cor. 5.21 N. B. Note well 1. Christ is seen Riding upon a white Horse Rev. 6.2 but behold here a black Sinner riding upon Christs white Horse this is a far greater Honour than that done to Mordecai when the Royal Apparel was put upon him and the Kings own Saddle-Horse brought forth to him and he rode on his Back through the City with this Proclamation made before him Thus shall it be done to the Man whom the King delighteth to Honour Esth 6.8 9 10 11. N. B. Note well 2. Happy are they that be thus Mounted on Christs Horse then no Avenger of Blood mentioned Deut. 19.6 nor any furies of Hell can overtake them but Miserable are the Men not thus Mounted poor Footmen be soon overtaken by the pursuer and overcome also besides the Journey to Heaven is so very long and the way thither so very Dirty such can never reach it on foot The Eighth Office of Love is He lodges him carrying him back to Jerusalem and providing well for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Inn which receiveth all comers from all Quarters thus all Believers come from East and West c. to sit down with Abraham c. in the Kingdom of God Matth. 8.11 first in the Kingdom of Grace to wit in the Chambers of the Church Militant upon Earth which is as an Inn that bids welcome all true comers to Christ John 6.37 Thus Christ brought his Spouse into his Banquetting House Cant. 2.4 and she held him in those Galleries Cant. 7.5 for she well liked both her Dyer and her Lodging as Noah alone did in the Ark c. and if both be so good in Jerusalem here below how much better when at last he brings us to that above Triumphant in Heaven The Ninth Office of Love is he paid two pence for him c. ver 35. these two pence signified Christ's Justitia personae Justitia Meriti Active and Passiive Obedience the former made him a qualified Mediator and the latter was the payment of our Ransom Money for satisfying offended Justice 'T was much for David to cry would God I had dyed for Absolom 2 Sam. 18.33 but it was much more for Christ not only to wish it to an high Degree Luke 12.50 but also to Accomplish it and to give his Life for a Ransom for many Matth. 20.28 when Silver and Gold could not Redeem us 1 Pet. 1.18 19. The Blood of Christ was the Blood of God so called Acts 20.28 as well as of Man this two pence hath Relation to the two Natures of Christ in both which there was Merit as well as Compassion The Tenth and last Office of Love is his care for Recovered Men from his Resurrection to his Return giving them Pastours after their own Hear to feed them Jer 3.15 and whom he chargeth as he doth the Host here ver 35. to fulfill their Ministry Col. 4.17 and if they love him to feed his Lambs John 21.15 16 17. and he promiseth not only his Presence with them to the end of the Word Matth. 28.20 but also a most Rich Reward in a better World upon his Return as here ver 35. and Matth. 25.14 19 21 c. to conclude Thus is the Question what shall I do to be Saved ver 25. fully answered unless our Redeemer do all those Offices of Love afore Named we are not his Redeemed c. Oh! that we could come believingly to Christ as the stung Persons did to the Brazen Serpent that had no Sting his word is look to me all the Ends of the Earth and be saved Isa 45.22 2. Luke tells of Christs entring at that time into a certain Village where Martha whom Ambrose reckons was the Woman that he cured of the Bloody Issue received him into her House Luke 10.38 c. Some suppose her to be a Widow with whom her Brother Lazarus and her Sister Mary Magdalen as above did live Christ came first to be acquainted with this Family in Luke 7.36 37. At this place in Bethany Christ tarryed some time and Taught both this Family and his Followers He Taught Martha here that Attention upon his word was better to him than Attendance upon his Body which must shortly Dye c. and that the Bonum hominis Mic 6 8. the Totum Hominis Eccles 12.13 The whole and the all of a Mans Happiness lay in entertaining Christ into the Conscience this was the one thing necessary and which hath life Everlasting He also here Taught his Followers to Pray Luke 11.2 upon their asking him to Teach them a Compendium of things to be prayed for saith Grotius adding nor were they at that time bound up to Syllables c. and he inforceth this Duty of Prayer 1. By the promise of receiving what we pray for 2. By our Importunity Illustrated by two Similitudes the Fast is of a Friend borrowing a Loaf of a Friend ver 6. to 9. The Second is of a Son asking Bread of his Father ver 9 10. concluding with an Argument from the lesser to the greater from Mans Bowels to Gods ver 11 12 13. 3. Then Luke Records next another Story of Christs casting out a Devil much like that in Matth. 12.22 to 46. with the same Cavils and Answers that are before related Christ here meeting again with the like Malitious Misconstructions of his Miracles maketh the like Defence as before Luke chaineth such following passages with this Story that it seems altogether distinct from that aforementioned 4. Then the Multitude pressing upon him to be Taught for the more those Catchpoles cavil with their Captious questions to make him speak something seeming against God the Law or Caesar whereby they might Deter the People from attending him Luke 11.53 the more they pressed after him Luke 12.1 He presseth upon them a sincere and constant adhering to the Gospel cautioning them against the hinderances thereof as 1. too much Carking Care for the World 2. Too much Timorousness in times of Persecution 3. Too much love to the things of this Life and 4. Too much neglect of the practice of Piety Luke 12.4 5 6. c. Lastly Luke saith at the same Season some told Christ Pilate's killing the Galileans while they were killing their Sacrifices c. Luke 13.1 2 c. because they would not pay Tribute nor pray for the Roman Powers Upon this Christ presses the People to Repent telling them that the greatest sinners are not always met with Gods greatest Judgments that since impenitents would destroy them