sent it back on a cart drawn by beasts which seems to be the fault of the Leviâ—s who gave themselves too much herein to their own ease And David and all who were with him exprest great Spirituall joy in the performance of this Religious enterprise but because though it was bonum yet not bene performed therefore their joy is turned quickly into matter of grief and mourning by the sudden death of Vzzah without warrant for taking hold of the Arke when it seemed to stumble and fall being shaken by the oxen that bore it which as it greeved David so it greatly feared him to bring the Arke at that time any further to his own house at Sion and therefore carried it aside to the house of Obed-Edom where it remained three moneths during which time David hearing that the Lord had blessed the house of Obed-Edom his fear thereby being removed he was encouraged to attempt of new the perfecting of what he formerly intended and to bring from thence the Arke to his own house in Sion which accordingly he performed with all â—olemnity and expressions of joy and gladnesse and offering of sacrifices to the Lord. OBSERVATIONS 1. DAvid now being established in his Kingdome enjoying peace he applies his minde to the establishment of the Lords Arke and promoteing of his worship a worthy pattern to all Princes and Magistrates of imitation which whosoever have followed have prospered as on the contrary who have done otherwise they have been justly punished For who honours God them he will honour and who dispises him shall be dispised 2. Hence we see the errour of such who think that the care and reformation of Religion belongs not to Magistrates or laiks as they call them Princes being custodes utriusque tabulae and this having been ever the practise of the Godly Kings of Iudah who as their power was from God so they exercised it for God as the Godly Emperors did so in like manner 3. This purpose of his touching the Ark and religion he puts to execution by convocating the chiefe men of Israel of every estate consulting and concluding with them that by common consent and concurrance the same may be the better and more solemnly done every one assisting according to his calling but especially the chiefe part of this action belonging to the Levites where we have the example of a prudent King and of a Godly Councell and Parliament As we see was followed after by Constantine in the Councell of Nice Theodosius in Chalcedon In that of Ephesus likewise and Constantinople and in those religious Princes Edward the sixth and Queen Elizabeth of England 4. Vers 2. We see that the Ark which was a signe and symbole of Gods presence is called by the name of God himselfe the Lord of hostes which may serve to the comfort of his own and terrour of his enemies as in sacramentall speeches the name of the thing signified is given to the signe as has been said so that it is a wrong and vaine reasoning of the Papists to argue from these words this is my body that therefore the bread is turned in the substance of Christs body 5. Vers 3. The manner of carrying the Ark is by Oxen on new cart wherein we see two errours of the Levites 1. They leave the Word and ordinance of God which commanded that it should be carried upon the Levites shoulders And 2. They follow the example of the Philistines their sending back the Ark upon a new cart drawn by beasts which they do partly for celerity and partly for their own ease Where 1. we may see what is the rule in reformation or setting up of religion that it should not be by warrantable example or practise of others but by the direction and warrant of Gods Word 2. We may see what is the bane and ruine of religion when men give themselves to ease and the burthen of the Ministry is committed to lasie ignorant and unworthy beasts 6. Vers 5. The Ark is conveyed with musick of sundry sorts and great rejoycing which shewes 1. That the prospering of religion and advancement of all lawfull courses for the flourishing and establishing thereof should be the matter of our greatest rejoycing And 2. That musick and the art thereof is lawfull in the Church of God for praising of the Lord in Psalmes and Hymnes and spirituall songs 7. David is specially and first here named as ringleader in this holy exercise which shewes the duty of all Godly Magistrates and others in Prime place to go before Gods people in a good and Godly example of piety and religious exercises according as is said regis ad exemplum c. And not to be defective herein or givers of evill example as many do now a dayes 8. Vers 6. In the midst of this joy intervenes a sad and tragicall accident which obstructs the same by Vzza'hs unwarrantable laying hold on the Ark when it was shaken by the Oxen that bare it and his being suddenly striken dead for his errour by the Ark of God Where we see 1. How soon may our rejoycing or joy in this life be changed into matter of griefe and mourning such is the vicissitude whereunto we are here subject unto till we come to that fulness of joy Psal 16. 11. Which we shall only without interruption enjoy in the heavens 2. We see that Vzzah's good intention in holding up the Ark â—rom falling when it was shaken by the Oxen wanting a warrant and distrusting as it were Gods own care of his Ark makes not his action acceptable nor freeth him from errour â—nd punishment Neither will the good pretended intentions of my in the manner of Gods worship or other unwarrantable actions be an excuse unto them or free them from guilt and punishment as we see in the example of Nadab and Abthu and all will worship Col. 2. 23. 3. Where so good a man as Vzzah was so severely punished for such a small seeming errour as it might be called what may those expect who boldly commit grosse and scandalous sinnes without any remorse or amendment of life 9. Vers 7. Where it is said that for this fact of Vzzah though upon a good intention the anger of the Lord was kindled against him and he smote him for his errour c. We see that sinne and errour kindles Gods wrath and looses his hand of justice unto punishment therefore how watchfull and loath we should be to sinne as we would be loath and feare to kindle Gods anger against our selves and thereby to procure his judgments 10. Where it is said that God smote him and he died by the Arke we see that in the Lords hand is life and death and how suddenly he may inflict the same especially when we provoke his wrath and therefore we should eschew sinne the wages whereof is death and feare God as our Saviour exhorts us Who when he has killed the body can cast both soule and body in hell fire
Son are dead so that both the King thy persecutour and Enemy and Jonathan though thy friend yet apparent Heir between thee and the Kingdome are both out of the way and therefore this last news may asswage the grief of the former the slaughter to wit of thy Countrymen and People a crafty flatterer indeed The King also as a prudent Prince not facile to credit rumours inquires once and again the certainty he answers that he speaks as an ejewitnesse that which he saw and he affirmes the thing which he asked and to seal up the truth of his speechs he makes a reall exhibition of the royall ornaments of the crown and bracelet whereby he concludes with himself liberally to be rewarded of David Concerning the matter of his report and verity thereof there are divers opinions amongst the learned some thinking it a manifest lie made to gain favour thanks and reward in respect that it seems directly contradictory to the verity of the forme of Sauls death 1 Sam. 31. and 1 Chron. 10. Others as sundry of the Rabbins and Josephus holdes the opinion that he spake truly granting as is said in the forenamed places that Saul runne himself upon his owne sword and of that wound especially he dyed and that the Archers had formerly hit him and wounded him likewise but that immediatly not dyeing of these wounds especially by this last given by himself not entring so deep into his body as he speaks himself nam detinuit mè haec ocellata chlamys v. 9. And life being as yet within him as he also in the same verse testifies therefore he desires this Amalekite to stand upon him as being formerly fallen and to kill him outright which he performs and thereby altogether is made to give up the ghost After that David hath tryed and found it to be of truth that Saul and Jonathan are dead with great heavinesse and regret doth he receive this news and with great mourning and fasting he bewails Saul Jonathan and the People which mourning is upon two respects the one naturall the other godly and spirituall this first was the sorrow 1. for the King his Father in Law and Lord 2. for Jonathan his faithfull friend prevented by immaturity of violent death before he could get occasion of acquitting his former favours and 3. for his People his dearest kinsmen and of one country with him The spirituall is the apprehension of Gods wrath thus punishing Church and Commonwealth for sin and making his People to fall so before their Enemies whereby the honour of the name of God would be reproached and blasphemed amongst the heathen The reward of this messenger is death by orderly processe first David accuses how durst thou put thy hand on the Lords anointed Next he convicts him by his own confession which uncoactedly given and not enforced by torture is by all Laws holden pro confesso then he condemneth and commandeth execution upon good reasons the crime was capitall the party confessed David was a Judge in Siklag and the title by the death of Saul is increased to the Kingdome OBSERVATIONS 1. V. 1. BEfore David had newly gotten a notable Victory over his Enemies the Amalekites and recovered the prey of Ziklag and now the Lord takes Saul his persecutor also out of the way and makes the news thereof speedily to be brought unto him by whose death he is promoted unto the Kingdome so that the Lord heaps good things upon his chosen and renewes his benefits to the godly who rely upon him and in patience possesseth there souls witnesse Jacob and a cloud of others that may be brought out of Scripture 2. That Victory over the Amalekites was not without a preceding heavy disaster and this news containes likewise a sad theame Jonathan his trusty friend and the Lords People his dear Countrymen over whom he was to reigne was likewise overthrown with Saul in battle thus temper 's the Lord the Cup that he gives his owne comfort with the crosse and the mixture of some tartnesse with his sweetest morsels least they should overcloy us or we too much delight in them therefore with extraordinary Revelations Paul must have some buffetings of Satan least he should be puft up above measure and least we should put our felicity in them here or not thankfully with Job be content when he takes them back from us again our sweetest roses must have there sharp prickels 3. God stirreth up an Amalekite vers 8. an infidell in Religion an adversary to Israel and particular Enemy to David to become his favourer and with all diligence to carry this message whereupon we collect the generall that when the Church of God or any members thereof hath been in greatest adversities amongst forrain Enemies then God hath moved the hearts of there very adversaries to be there best friends Examples Abraham with Abimelech the Patriarches with the first Pharoah Moses preserved by the Daughter and brought up in the court David with the King of Gath and Moab of the Prophets of God in Achabs time fed by the governours of his house Obadiah Daniel the 3. Children Ezra Nehemiah Ester Mordecai and sundry others Then let us not fear the losse or want of friends the Lord who framed the heart hath the hearts of Kings and private men in his hands which he will turne as he did the heart of Esau in an instant to the comfort of such as depend with David upon his protection and providence 4. Vers 2. This messinger is a pattern of a cunning Hypocrite crafty flatterer brought up in the Atheist Schools of prophane courts temporizing in Religion and in matters of state composing his ingenie gesture manners and speech to the perfiting of that altogether which he thought should please the Prince upon the respect of his own advantage without all care of conscience Such an intelligencer was Doeg unto Saul such are may courtiers about Princes and great men now adayes few Mordecaies Nehemiah's or Daniels being promoted or few Ebed-melech's or Obadiah's to be found in courts 5. In his first report of the fall of Prince and People in Battle we see what is the miserable estate of a People under a wicked King oftimes they imitate his example as is said Regis ad exemplum c. and are punished with him yea he is punished in the person's and body of his subjects witnesse 70000 of Israel falling by Pestilence for the presumption of Davids numbring of the people and there Saul for going to the witch of Endor not onely dyeth himself alone but the people of the Lord are overthrown with him on the contrary O happy people that hath a godly Prince 6. Vers 10. Saul dyeth by the edge of the sword even by that same death which he had intended against David and yet David is alive thus is it verified that the wicked dig a pit for the godly but they themselves shall fall therein and the souls of the Lords chosen shall
his benefits which we long for and if they be for his glory and our welfare according to his wise dispensation he will grant them unto us but not in our precipitate hast but his own time that we may know that they proceed for him and to exercise our faith our hope and our patience to moderate likewise our desire of temporall things and when they come to make us the more thankfull for them and with Hannah and Elizabeth to dedicate them to his service Abraham must receive Isaac therefore in the Lords time of visitation only so Isaac his two sonnes after 20. yeares expectation Annah Samuel Elizabeth the baptist and David here his sonnes after many yeares longing let not Rachel then grudge and think Jacob can give her Children nor Sarah distrust or say it will not be but in the matter of Children of health of riches or any wordly benefit Let us wholy relye upon the Lords wise dispensation both in the thing and the time in the giving and in the taking back of the same with confidence patience and thankfulness alwaies as did holy Job 2. And yet of six wives he hath only six Children albeit by nature he might have had many more but very nature abhorreth Poligamy and therefore it is that God gives greater succession in single marriage blessing so his owne institution at first So that this practise is tolerated in the Jewes their Patriarches and Princes like that of divorcement for a time for the hardness of their hearts hath never been without some stamp of the Lords disliking as having flowed contrary to his ordinance at the beginning from that corrupt fact of Lamech by imitation of his example and therefore hath been punished sometimes by paucity of succession as in Salomons example who notwithstanding of his many wives and concubines had but one Rehoboam who succeeded and sometimes by the miscarâ—ying of their ofspring and infortunate estate as in the saâ—e Rehoboam and in sundry of Davids sonnes clearly may be seen Let us beware then to presume upon inveterate custome and warrantless example making licet quod libet but let Gods Word ever be the rule of our actions 3. The benefit of Davids succession is joyned with the cross Amnon defyling Thamar and Absolom killing him c Whereupon we observe that there is nothing on earth that in all numbers or perfectly may be called happy or can beatify as children oftimes yeilding discomfort and wicked as Kain Cham Ishmael Esau Dinab Simeâ—n and Levi. So Eli's sonnes Davids Salomons Jehosaphat and Ezekias their sonnes with many more or whether it be strength wisdome honour and riches as in the examples of Goliah Sampson Achitophel Haman Baltazar and the rich glutton all do testify that no earthly thing can make one happy Then let us pray to God not only to grant us his benefits but the right use of them that so they may tend to our comfort and not to our cross and that we may never think our selves happy by enjoying any creature comfort but his favour with David Psal 4. 6. Who is the creator 4. The marriage of David with a stranger in religion brings forth Absolom who was a great trouble to him whereupon we mark that conjunctions with parties of contrary and corrupt religion is and ever hath been most dangerous therefore such was well forbidden in the law of Moses and by the Apostle commanding us to marry in the Lord this may be confirmed in Sampson David Salomon and in the common miseries of the primitive world when the Children of Seth married with the posterity of Kain therefore the Patriarches cared for wives to their sonnes of their own kindred and Esdras in the reduction of Israel from captivity caused all the people to put away their strange wives which they had married in Babylon Then in all conjunctions but specially in marriages let professors beware of these dangerous associations which no doubt will produce such bitter fruit as we see in the former examples II. SAM Chap. 3. from the 6. verse to the 12. THe second meanes whereby the house of David is strengthened and the house of Saul is weakened is the variance that falleth out between Abner and Ishboseth wherein is proponed 1. The time 2. The cause 3. The reprehension made by Ishboseth 4. Abners proud answer And 5. Ishboseth's pusillanimity The time is when Abner was most occupied in the defense of Sauls house the cause is that Abner had defiled Sauls concubine which act was wicked in all respects for if Abner committed the fact to abuse the Kings concubine as a whore that was disgracefull and intollerable otherwise if it was to have her to his wife it was an argument of affecting the kingdome For so read we of Adoniah affecting the kingdome of David by the like practise And therefore Ishboseth albeit he considered not the right opportunity had just cause to use this reprehension as if he would say why Abner hast thou presumed either to make my Fathers concubine thy harlot or else hereby why meanest thou to attempt my kingdome Abners answer full of ire contempt and ambition is Am I a doggs head c. That is such a libidinous person as a dog or of no more account with thee for all my great deserts then the head of a dog or such a vile thing that thou shouldest so snatch and upbraid me concerning this woman even this day and time when I was making all my power for thee and thy Fathers house Therefore after he hath amplified his former merits in his wrath he promiseth to revenge his wrong and Ishboseths ingratitude by turning unto David and aiding him to get the whole kingdome Whereunto Ishboseth like a fearfull Prince maketh no answer at all OBSERVATIONS 1. WHen Abner is making all his power for Sauls house and for the terrour and assaulting of David is gathering all his forces together even then this variance falleth out wherein we may see the wonderfull power and providence of God disappâ—inting and laughing to scorne the devises of the wicked and over ruling all their actions to the comfort of his chosen and scattering all their imaginations with bringing them to naught even when they are at the birth as it were or point of execution thus was Pharaoh suddenly destroyed when he thought assuredly to be avenged on the Israelites at the red sea but Jacobs seed escaped thus also Amnon and Moab combined together in a fearâ—ull Army to have destroyed good Jehosâ—phat but the Lord made them help each one to destroy another in Mizpah and the godly King was delivered Thus in like manner prophesieth John in that high enterprise of that whore and beast against Gods Saints when the Kings of the earth shall be assembled together the beast and false prophet unawares shall be taken and cast in the burning lake and sudden desolation shall light upon that whorish Babylon and so the elect company shall escape the rage even
with his subjects We see that it is the very first precept and practise in the black art of sedition and rebellion to flatter the people and to accuse the Magistrate and lay upon him the foulest aspersions that they can devise that by blameing the present Government and calumniating boldly them who are in place they may first as Absolom did here steale the hearts of people from them and so make them naked and thereafter engage them to themselves and so work the point of their own preferment But as is said Prov. 12. 3. a man shall not be established by wickednesse 9. Vers 4. Absolom vaunts greatly and promises much of himself if he wee made Judge whereby howsoever he pretended great humility in his gesture yet he discovers great pride in his words for vice cannot hide it self long and in a most unseemly way he praises himself where Prov. 27. 2. It is said Let another man praise thee and not thine owne mouth a stranger and not thine own lips 10. Vers 7. Neer after 40. years that his Father had raigned Absolom hatches and brings forth this monstrous brood of rebellion in his Fathers old age and latter time of his raigne which as it shewes his great impatiency who could abide his fathers death and his ambitious thirst to raigne so it shewes a wicked disposition of a Son crossing his father most when most he should have comforted him 11. Absolon pretends that his going to Hebron was to pay there a religions vow to God and to serve him Where we see that the pretending of Religion has been ever made a cloake to palliatall treasonable and wicked designes like Satan who when he intends greatest mischiefe he transformes himselfe into an Angel of light and Antichrist to deceive Gods people the more subtilly is described Revel 13. 11. By that beast that is horned like the Lamb but speaks like the Dragon This also we may see in that cruell practise of Simeon and Levi against the Shechemites and here in Absoloms against his own Father so that the fouler fact is it seeks ever the fairest visard 12. Vers 10. Thirdly in the spies and trumpeters that were sent out by Absolom through all the tribes of Israel to proclaim him King We see that rebellion and wicked courses never wants wicked instruments to promote the same as we see not only in Scripturall examples but in later times whereof Sleidan in his Commentaries lib. 5. makes mention And how that Luther in his speech and answer to the desires of the commons in Germany who rose up in rebellion against their Princes speaking of certain preachers who stirred up and fomented that rebellion he saies Satanas enim sub Evangelii pretextu multos hoc tempore seditiosos plane sanguinarios excitavit doctores such as the Pope also sends forth that Jesuiticall brood who are those uncleane spirits like froggs which go forth unto the Kings of the earth to gather them to battle to the great day of the Lord Revel 16. 13 14. And which I would to God we had not such even in our times amongst us 13. In the 200 also that followed Absolom in the simplicity of their heart not knowing any thing of his conspiracy We see in former times and even now likewise how many follow that Roman Antichrist in like manner in the simplicity of their hearts not knowing the depth of Satan nor the mistery of iniquity and being only of the number and name of the beasts that is counted and called Roman Catholicks but not having the marke of the beast and the deep impression thereof as we see Revel 13. 17. 14. Lastly Vers 12. In Achitophels joyning with Absolom We see the image of a temporising Polititian and Courtier quitting his loyalty to his old Master David and now cleaving to him whom he thought to be the sunne rising and joyning his wit with Absoloms forces to promote an ill cause which brings him therefore at last to an ill end Also we see what trust can be in flesh and blood when not only Davids Counsellour turnes traitour but also he is not safe from one of his own loynes II. SAM from the 13. Verse to the 30. FOllowes now the other two parts of this Chapter The first whereof is Davids patience and course that he takes by flying whereby he declines the fury of his sonne Absolom And 2. Ittai the Gittite his constant and faithfull cleaving to David in his distress as Ruth did constantly cleave to Naomi and would not leave her Ruth 1. 16. and this is to the 24. vers The second is Davids prudence 1. In sending back Zadok with the Ark to Jerusalem and appointing his sonne and the sonne of Abiathar who went back with their fathers to be Davids intelligencers And this to the 31. vers 2. In sending likewise Hushai the Archite to insinuate himselfe into Absoloms favour and countermine the counsell of Achitophel and by the sonnes of Abiathar and Zadok to certifie him of every thing which he heard In prosecuting of the first part of Davids patience and flieing for the time We shall consider 1. If flieing in the time of persecution be lawfull or agreeable to Christian fortitude 2. The causes of Davids flieing at this time 3. The fact it selfe and circumstances thereof And 4. The company or associates of David herein For resolution then of the first we distinguish flieing in time of persecution in three kinds The first is desertion The second defection The third is retreat I call desertion a desperate abandoning and deserting of a good cause I call defection not only a desertion of a good cause but also the profession of the contrary And I call retreat a necessary giving place or ceding to violence or flieing therefore for time and place As for the first two sorts there is no question but they are unlawfull as well in causes civill as religious But as for the third 1. We have Christs precept to his disciples Matth. 10. If they persecute you in one Citie flie to another 2. We have the examples of Jacobs flieing to Laban from the furie of Esau Gen. 27. Moses flieing from Pharaoh to the land of Midian Exod. 2. David from Saul 1 Sam. 19. And here from Absolom Eliah from Ahab Joseph and Mary from Herod to Egypt with the Child Jesus and his disciples from one place to another as they were commanded Which must be done notwithstanding upon these cautions 1. That above all respect be had to the glory of God and good of his Church which must be preferred to our personall safety 2. That respect be had to our lawfull calling And 3. That in all these two extremities be eschewed to wit Temeritie and Timiditie that men neither expose themselves to unnecessary dangers neither yet for carnall feare refuse those that are necessary when God calls them thereto for witnessing of the truth The second is the causes which moved David at this time to flie which are 1.