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
his treason which is Hebron in the Territory of Judah 15. Miles distant from Jerusalem where the sepulture of the Patriarchs was belonging to the Levites which place he chooseth not as he pretended for any act of Religion or serving of God there but as fittest to act his conspiracy there and to set himself down in the throne that same place were David his Father beganne his raigne and so to serve Satan and his owne ambition The third circumstance is the manner how he advances his rebellion which is 1. By taking with him in company 200. men from Jerusalem whom he had invited to take part of his feast at the paying of his vow in Hebron who went with him in the simplicity of their hearts knowing nothing of his treasonable design 2. He sends spies through the Land to try the disposition of the people and who were on his side or no and with them he sends Trumpeters and that these spies might inform the people that as soon as they heard him proclaimed King they might joyn with him 3. He sends for Achitophel Davids prime Counsellour the better to colour and promote his conspiracy and that the people might see that the wisest of the Kingdome and his Fathers chief Counsellour was on his side Whereupon a great confluence of people comes unto him and the conspiracy becomes strong thereby Some being deceived and thinking it had been by his Fathers appointment as was Solomons afterwards others affecting novelty and their own advancement and others who were not answerable to the Lawes being glad of alteration and as we say to fish in troubled waters OBSERVATIONS 1. IN the observations or application of this History I will follow the method of the actours and persons which are five 1. David 2. Absolom 3. The spies 4. The people 5. Achitophel 1. On Davids part in History we see in this act the just judgement of God on the perverters of justice especially in the matter of murther and bloodshed in not punishing the same according to the Law therefore Absolom who first took Amnons life the Son being spared now hunts after the life also and estate of the Father Let Magistrates therefore if they love their own security draw the sword of justice against vice and especially against that crying sinne of bloodshed impartially 2. In the Mystery in Davids troubles and his adherents here we see typified the condition of Christ and his Church against whom not onely open Enemies arose and bloody persecuters but also domesticke Enemies as pernicious Heretickes professing the Christian name and yet oppugning the truth of Jesus Christ and persecuting the true professours thereof as did the Arrians especially and as now do the Pope and Papists 3. Next in the Person and actings of Absolom in the History we see the example of a youth possest with all sort of vices like a legion of Divells as pride cruelty dissimulation fraud hypocrisy unnaturall rebellion Athiesme and in a word a Masse of monstrous impiety Whereupon we learn what man is by nature being unregenerate As we see Gen. 6. 5. And that goodnesse comes not by generation but by grace and regeneration As we see in the similitude of the pure grain that is sown whereof groweth that which hath both a win chaffe and straw Which should teach parents to pray for grace to their Children to curb vice in them timely and to bring them up in vertue and correction not being too indulgent and to remember that which is said Quod nova testa capit inveterata sapit 4. Absolom likewise and his followers in Mystery represents the malignant Church persecuting the true and the rising of Antichrist resembled here by him by counterfeit profession of great humility as a servant of servants and simulate piety being called therefore his holynesse and going about in deep hypocrisy to act the Mystery of iniquity thereby to dethrone Christ who is the onely head and King of his Church and to inthrone himself as head and monarch thereof for which he has his spies and Trumpeters as his emissary Priests and Jesuites in all Lands whereby multitudes which he makes a note of his Church are made to follow him which many do like the 200. that went with Absolom in the simplicity of their hearts and such a few number who follow Christ and his truth like these who followed David he cruelly did ever persecute to the death as the two witnesses were Revel 11. Having not onely policy like Achitophels wisdome but also power on his side as we see Revel 17. 12 13. 5. Absolom likewise we see rises not in open rebellion at first nor to the hight of his impiety but by degrees getting Chariots horses and a Princely attendance first and then preparing the peoples affections and fitting all other things for his purpose This being Satans craftines sowing first the seeds of sinne in the heart which therefore we are exhorted to keep with all diligence Prov. 4. 23. As he did the tares in the Lords field and then fomenting the same by all means possible till at last it come to the ripe harvest and burst forth openly as we see Judas covetousnesse did in betraying Christ Absoloms hatred in killing of Amnon and his pride here in rebellion against his Father And in Mystery as we may see in that defection of the Roman Church to grosse idolatry of worshipping of images and reliques prayer to sancts and Angels going in pilgrimage adoration of the hoste and the like all which rose from small beginnings at first and plausible pretences as we see Coloss 2. 23. These qualities also which being single grace others seem to have conspired to meet in Absolom goodlinesse of person magnificence of state gracious affability humility in greatnesse fellowfeeling sympathy love of justice care of the Commonwealth and exemplary piety and yet all in hypocrisy playing with God that he may deceave men O damnable vice justly therefore adjudged to the lowest Hell 6. Vers 2. Absolom to promove his purpose rises up early every day Which shewes us the restlessenes of insatiable pride till it attain its intent and how busy an agent the Divell is in driving on wicked men to the acting of wicked courses like Jehu marching furiously till they have accomplished their designe as we see here in Absolom as also in Judas selling of Christ and betraying him and as is said Prov 4. 16. Of the wicked that they sleep not except they have done mischief 7. Vers 3. and 5. In Absoloms flattering speech and putting forth his hand to them that came neer him and taking of them kissing them We see the nature of wicked men who will be content to use most base flattery and dissimulation and to stoope farre under their rank thereby to attain to their own ends Of which therefore it is prudence to beware 8. In his accusing his Father of negligence in the administration of justice and so to bring him in disgust and malgrace
finding that it was but one alone that was running the King conjectures that it was the bearer of tydings the reason of this conjecture being from common experience for if the Army had been overthrown not one but many had been seen flying and reparing to the City but being victorious and busily occupied in following and dividing the prey as Sisera was thought to have been exercised Judg. 5. 30. Therefore one onely was sent to report the Victory who in his drawing neerer beeing discovered to be Ahimaaz the Son of Zadok David conjectures the newes to be good by the goodnesse of the bearer and who first in the general reports that all was well thereafter most religiously as became the pious Son of such a Father he ascribes the praise of the victory and of the deliverance of Davids Enemies into his hand to God onely not to the wisdome of David or valour of Joab as a flatterer would have done therefore blesses the Lord for that happy successe and when he was asked by David how the young man Absolom was he warily and wisely remembring the cause why Joab would not had him the first reporter dissembleth his knowledge thereof till Cushi who came after him answered Wishing that all the Kings Enemies were as that young man is Whereupon the King justly apprehending that he was killed was much moved and having retired himself to his Chamber made a grievous lamentation for him For these three causes for which as we have formerly said he had given direction to deale genâ—ty with him and not to touch him OBSERVATIONS 1. V. 19. IN Ahimaaz his rejoycing at the Victory and desire to carry the newâ—s thereof to David that he might also rejoyce We see the sympathy that ought to be amongst the Godly that as they are willed to weep with them that weep like fellowfeeling members of one body and as they are willed so to do 1 Pet. 3. 8. So ought they to rejoyce with them who re and especially at the prosperity of Gods Church and people and their deliverance from their Enemies and that the Lord has manifested his justice on them as his mercy towards his own 2. In Ahimaaz desiring from Ioab leave to go and a warrant from him who was chief in power to give him a call and runnes not unsent to tell these glad tydings We see it is the duty of inferiours to submit to the direction of their superiours and especially that the bearers of the glad tydings of salvation should not runne before they be sent and have a call from those who have power to give it them in the Church of Christ Though like Ahimaaz they be never so willing or forward or able also to discharge that function 3. Vers 27. When David is in greatest fear and solicitude concerning the event of the battle he gets good newes of a happy successe and victory even so when the Godly are in greatest feares dangers and difficulties the Lord in their extremity shewes his owne gracious deliverance and opportunity witnesse Jacobs deliverance from Esau Israels at the red Sea Davids from Sauls oruelty his people 's from Hamans bloody plot Eliahs from Achab Peters from Herod Act. 12. And many more others therefore let none despare of the Lords care of them as he had of Daniel and the three Children though they seem to be like the Lamb in the Lyons paw but in a holy confidence let them constantly rely on him 4. David speaking of Ahimaaz Zadok the Priests Sonne sayes He is a good man and brings good tydings joyning well these two together as indeed they ought to be in all the messengers and Ministers of the Gospel in whose mouth the good and glad tydings of the Gospell is put to declare to Gods people of the Summe of Davids victory over all our spirituall Enemies and of our deliverance from them and their overthrow that as the newes is good so they should be good men that carry them their carriage being suitable to their calling and message both holy that their life belies not their tongue nor that it be not said of them as of he Pharisees they say but doe not or as Psal 50. 16. What hast thou to do to declare my statutes or to take my covenant into thy mouth seeing thou hatest to be reformed 5. How welcome was Ahimaaz to David when he brought these newes of his Armies safety and that all was well and how much more welcome should they be And their feet counted beautifull on the mountains who like the Angels at Christs birth bring the glad tydings of salvation to the Lords people and as the Galatians welcomed Paul Gol. 4. 14. As an Angel of God even as Christ Jesus 6. Vers 28. Ahimaaz blesses the Lord for the Victory and ascribes the same onely to him who is the Lord of hostes and neither to Davids wisdome in directing nor Joabs and the Armies valour in executing but onely to the Lords power and Almighty Arme who had given the same Thereby teaching all men in all conditions or successe of affaires to look higher then to instruments and to acknowledge him to be supreame governour to whom the glory of all the good we have belongs that we may say Not unto us but to thy name be the glory and praise for ever 7. V. 32. As David hears the joyfull newes of the Victory so he hears by Cushi the sorrowfull tydings of his Sonne Absoloms death which he so laments Whereby we see how the Lord tempers the cup which he gives mixing to his own some sowrenesse with their sweetnesse so that their joy here is neither full as it shall be hereafter Psal 16. 11. Nor unmixed lest we should be too much inamored with this life and cloyed with Worldly delights contentments therefore our sweetest roses have their prickles Et nil omni ex parte beatum 8. Here likewise we see the miserable condition of civill and intestine warre troubles that in these even such Victories that are obtained by the party prevailing are not without sad losss of some who were dear or neer unto them as is said of the warres between Caesar and Pompey Bella gerit placuit nullos habitura triumphos as our proverb sayes Wherein we lose a friend with a foe which should disswade from civill or intestine division and dissent and perswade to peace and unity both in Church and Commonwalth 9. As has been said on the 5. Verse and explication of the charge given to Joab and the others concerning Absoloms preservation and the causes thereof so here the cause of Davids lamenting for his death was especially with intuition first of his own sins of adultery and the murther of Vriah as the cause why he was so sharply corrected in him who was his Son and a part of himself and which all of us ought to look unto when we are corrected in the persons of our Children or any that are neer and dear unto
and follow 3. Vers 18. c. In Shimei sueing for pardon We see 1. Humiliation 2. Acknowledgement and confession of his sinne 3. Seeking of remission And 4. making amends by a contrary course of being the first of the house of Joseph to meet the King David and conduct him to Jerusalem all which ought to be in penitent sinners sueing for pardon from Christ the Sonne of David towit 1. Sincere humiliation 2. A serious sense and acknowledgment of our â—innes by confession 3. An earnest begging with the Prodigall and Publican of pardon and remission wherein mans felicity consists Psal 32. The last in amendment of our lives and walking hereafter in a contrary course to our former walking in wickednesse 4. Vers 21. In Abishai we see an example of private and cruell vindict such as was in Simeon and Levi in Davids servants who would have slain Saul and in Christs owne Disciples who would had fire come down from Heaven upon Samaria and Peter in smiting off Malchus eare whereas good Jacob Godly David and our saviour Christ were farre from this carnall and cruell disposition and therefore to be therein followed as the former is to be fled For learn of me sayes he for I am humble and meek 5. Vers 22. David sayes What had he to do with the Sonnes of Zerviah that they should be adversaries to him the word in the originall being Satan because of their instigation to ill Counsell for which cause also Peter was called so by our Saviour and bidden Go behinde him Whereby we see what they are who give evill Counsell and how such are to be esteemed towit even as so many Satans who was the first that gave evill Counsell to our first parents which brought death on them and all their posterity 6. David gives this as a reason of his clemency towards Shimei Do not I know this day sayes he that I am King over Israell Which shewes unto us the good use that Princes and great men should make of their power and authority not to be the more cruell or for oppression of their inferiours but rather to shew their elemency even to offenders Herein imitating him with whose name they participate and to use their power to the good and comfort of Gods Church and people 7. Vers 23. David promises to penitent seeming Shimei that he should not dye and sweares unto him but farre more mercyfull is our Saviour the Sonne of David to all true penitent sinners who has promised pardon to all such and sealed the remission of sinnes by his Sacraments and sworne also by himself That as be lives he desires not the death of a sinner but rather that he convert and live 8. Vers 27. Mephibosheth a true and loyall friend and subject to David who had shewn such sympathy with David in his affliction as he had neither drest his feet trimmed his beard nor washen his cloathes till David should return in peace yet is falsly slandered in the contrary as an affecter of the Kingdome himself Whereby we observe that the most Godly and innocent persons whosoever cannot escape the scourge of the tongue and injust calumnies as we see in Shimei's upbraiding David Chap. 16. 8. With the blood of Saul and his house and usurping his Kingdome and as wee see in the calumniating of Eliah as a troubler of Israel and our blessed saviour as a Wine bibber and an Enemy to Caesar 9. Vers 28. Mephibosheth to procure Davids favour undervalues and dejects himself and all his fathers house as dead men and extoll's Davids gracious benefits and bounty bestowed upon him which indeed is the best way that we can take to obtain the favour of God who is King of Kings and to ingratiate ourselves in his sight towit by casting down ourselves at his feet professing our vile and wretched condition with the poor Publican and acknowledging the Lords bounty and mercyfull dealing with us and with Mephibosheth humbly submitting our selves in all things to his good will and pleasure 10 Vers 29. In Davids perseverance of giving any part of Mephibosheths Land to a deceitfull Ziba now after right information to which Ziba being present could not reply We see infirmity in the best of men and that judges or Magistrates upon better tryall and information should reforme their judgements and as equity requires recall their unjust decrees and rectify the same as we see Ahasuerus did Esther 8. And not to do as Herod did in the matter of the Baptist or as Pilate said concerning Christ What I have written I have written and would not alter the same Nor yet to do as David herein did 11. We see also that Mephibosheth acquiesceth in Davids decree and grudgeth not as he had done him wrong because he had taken nothing from him but that which formerly he had freely given him even so should we acquiesce in Gods dealing with us and submit to his wise dispensation when he takes from us any temporall benefit as health wealth or Children and the like which of his free favour he hath formerly given unto us which was Jobs practice when he said The Lord hath given the Lord hath taken blessed be the name of the Lord. For as the Apostle speaketh What have we which we have not received II. SAM Chap. 16. from the 31. vers to the end FOllowes now 1. The action between David and Barzillai And 2. the dissention between the ten tribes of Israel and the tribe of Judah In the action between David and Barzillai We have 1. how he is described 1. From his country that he was a Gileadite 2. From his age that he was 80. years old 3. From his estate or condition that he was a very great man 4. From his actions testifying his great love to David 1. Coming from Rogelim to conduct David over Jordan 2. From his former bounty and liberality to David who had provided him sustenance when he lay at Mahanaim For which kindnesse shewn to David like a thankefull Prince he invites Barzillai to go with him to Jerusalem where he would retain and entertain him nobly in his court which courteous kinde offer Barzillai notwithstanding modestly refuseth Upon these reasons 1. From the brevity of his life in the enjoying such a benefit 2. From his great age being 80. years old and so more fit for a private and retired condition which that age requireth then a Kings court 3. From the decay of his senses and their faculty whereby he could not be capable of court delights as of delicate meates or drink or of pleasant Musick And 4. that as the court could be no benefit to him so he should be but a burden to the King therefore he offers to go a little way over Jordan with David counting himself unworthy of such a reward as was offered and desires that with Davids good leave and favour he might returne to his own City and be buried in the grave of his parents and seeing himself
Judah and Israel are set down therein 3. As for the argument or matter contained in this second book of Samuel the same is the whole History of the estate of the Church of God of their Kings and Commonweale from the death of Saul to the decrepit age of David which is the space of 40 yeares wherein is declared the noble acts of David his entrie to the kingdome and how he inlarged the same also what troubles he had both intestine and forraine from all which at last the Lord did deliver him and gave him victory over all his enemies and how in the end in peace and rest he finished his daies 4. The utility and profit which this History affords is manifold which may be reduced to two heads the first for confirmation of Faith the second for example of Life which Paul joyneth 2. Tim 3. 10. The first appeareth in the verifying of the promise made by Samuel to David in the Lords name that he should be King after Saul albeit for the triall of his faith after many great sufferings and desperate like dangers the same came to pass and he all this while did relye on the Lords promise The second appeares in the prudence piety zeale humility equity and good government of David and all other his heroick and godly virtues worthy of imitation As also is set down David's infirmities and fall's as examples of the weakness of the best when they watch not over themselves or are left to themselves proponed to be eschewed ut majorum ruina sit minorum cautela as likewise his repentance to be imitated and the sharp corrections notwithstanding as medicinall corrasves wherewith he was chastised as we see in the Lords dealing with his dearest sonnes and servants Heb 12. 6 7. And therefore what sharper punishments may the impenitent and Satans slaves expect In this History likewise of David's reign and kingdome we have typified Christ Jesus the Sonne of David his condition and estate of his Church to the end of the world for 1. As David was anointed to be king over Israel so was Christ anointed to be King over his Church 2. But as David endured many troubles persecutions and sufferings before he entred into his kingdome so did Jesus Christ here on earth before he entred in his 3. After his entry he was mightily opposed and oppugned by them of Saul's house his enemie by armes force and violence and so was Christ Jesus and his Church and Gospell by the bloody persecution of the heathens Roman Emperors 4. Notwithstanding Davids house waxed still strong and Sauls house weake so the Christian Church and profession did the more flourish and heathenish idolatry and heresies decay 5. Hiram also a Gentile and King of Tyrus joyned in Amity with David and contributed to the building of his house in Sion both furniture and workmen typifying thereby how the gentiles should come into the profession of the Gospell and should contribute to the building of the Church of Christ as mysticall members thereof 6. Then doth David bring home the Arke of God and set it in his house at Sion and then in like manner was the true worship of God established in his Church which is the true Sion 7. But hereafter did Absolon craftily under a faire pretence of the good of Israel rise against David and stole away the hearts of Davids people who joyned themselves with him in rebellion many following him in the simplicity of their hearts and being deceived by his simulat and faire pretence of piety even so did Antichrist arise against Christ under a like faire pretence to be for him and therefore is said to be horned like the lamb though speaking like the dragon and who fraudulently stole away the hearts of Gods people who in like manner except a few like those who followed David followed him in the simplicity of their hearts till the time of evocation out of Babel Revel 18. 2. And that as David was thereafter brought back to Jerusalem by his people so that the truth of the Gospell and professors thereof was brought back in like manner which seemed before to be exiled as David and his followers were and driven like him and the church Revel 12. 14. Into the wilderness and desert But as Absolon was at last overthrown and Davids kingdome under him was thereafter peaceably established so shall Antichrist according to that prediction Revel 18. And the Church of Christ shall thereafter injoy peace and quietness II. SAM Chap. 1. to the 17. Verse THe principall argument of this chapter is the report of the event of the battle between the Israelites and Philistines under Saul upon mount Gilboa which generally comprehends these two particulars 1. The report it selfe from the first verse to the 17. The second is what fell out thereon from the 17. verse even to the end In the report we have to consider 1. The matter and circumstance thereof 2. The triall and how it was accepted And 3. the just reward of the reporter and actor therein 1. The matter reported is the losse of the battle on Israels side and death of Saul and Jonathan The first circumstance set down in the report is of the time to have been the third day after Davids victory against the Amalikites wherein the swiftness of the fame of the battle on Gilboa is to be noted seeing in less then the space of three daies It is divulged from Gilboa which is situated in the territory of Isachar at the border of Jordan in the east march of Canaan to David in the land of the Philistines dwelling then at Ziklag situate neer to the mediterranean upon the West-point of Canaan esteemed to have been each part distant from the other the bounds of a hundred miles or thereabout in the latitude of the land Next the person reporter is called herein generall one and there after in speciall an Amalekite probably the Son of one of that Nation whom Saul had formerly unlawfully spared in his expedition against Agag and therefore God had reserved him now to be his murtherer 2. His carriage or behaviour is very crafty and cunning he covereth his head with ashes he rents his garments and doth most humble curtesy to David as to his King This gesture of his was used ever by such who were displeased for the publick calamity of the Lords People as may be seen in the example of Joshua and of the messinger that came to report the event of the battle to Heli. But as they used this forme uprightly so doth this Amalekite use the same Hypocritically 3. His Oration testifies his further Hypocrisy which he useth very elaboratly and artificially by degrees beginning at the generall and coming to the particulars ascending from that which was most grievious and ending with that which he thought unto David should be most acceptable and good news in this manner the People are fled and many of them overthrown also Saul and Jonathan his
Son are dead so that both the King thy persecutour and Enemy and Jonathan though thy friend yet apparent Heir between thee and the Kingdome are both out of the way and therefore this last news may asswage the grief of the former the slaughter to wit of thy Countrymen and People a crafty flatterer indeed The King also as a prudent Prince not facile to credit rumours inquires once and again the certainty he answers that he speaks as an ejewitnesse that which he saw and he affirmes the thing which he asked and to seal up the truth of his speechs he makes a reall exhibition of the royall ornaments of the crown and bracelet whereby he concludes with himself liberally to be rewarded of David Concerning the matter of his report and verity thereof there are divers opinions amongst the learned some thinking it a manifest lie made to gain favour thanks and reward in respect that it seems directly contradictory to the verity of the forme of Sauls death 1 Sam. 31. and 1 Chron. 10. Others as sundry of the Rabbins and Josephus holdes the opinion that he spake truly granting as is said in the forenamed places that Saul runne himself upon his owne sword and of that wound especially he dyed and that the Archers had formerly hit him and wounded him likewise but that immediatly not dyeing of these wounds especially by this last given by himself not entring so deep into his body as he speaks himself nam detinuit mè haec ocellata chlamys v. 9. And life being as yet within him as he also in the same verse testifies therefore he desires this Amalekite to stand upon him as being formerly fallen and to kill him outright which he performs and thereby altogether is made to give up the ghost After that David hath tryed and found it to be of truth that Saul and Jonathan are dead with great heavinesse and regret doth he receive this news and with great mourning and fasting he bewails Saul Jonathan and the People which mourning is upon two respects the one naturall the other godly and spirituall this first was the sorrow 1. for the King his Father in Law and Lord 2. for Jonathan his faithfull friend prevented by immaturity of violent death before he could get occasion of acquitting his former favours and 3. for his People his dearest kinsmen and of one country with him The spirituall is the apprehension of Gods wrath thus punishing Church and Commonwealth for sin and making his People to fall so before their Enemies whereby the honour of the name of God would be reproached and blasphemed amongst the heathen The reward of this messenger is death by orderly processe first David accuses how durst thou put thy hand on the Lords anointed Next he convicts him by his own confession which uncoactedly given and not enforced by torture is by all Laws holden pro confesso then he condemneth and commandeth execution upon good reasons the crime was capitall the party confessed David was a Judge in Siklag and the title by the death of Saul is increased to the Kingdome OBSERVATIONS 1. V. 1. BEfore David had newly gotten a notable Victory over his Enemies the Amalekites and recovered the prey of Ziklag and now the Lord takes Saul his persecutor also out of the way and makes the news thereof speedily to be brought unto him by whose death he is promoted unto the Kingdome so that the Lord heaps good things upon his chosen and renewes his benefits to the godly who rely upon him and in patience possesseth there souls witnesse Jacob and a cloud of others that may be brought out of Scripture 2. That Victory over the Amalekites was not without a preceding heavy disaster and this news containes likewise a sad theame Jonathan his trusty friend and the Lords People his dear Countrymen over whom he was to reigne was likewise overthrown with Saul in battle thus temper 's the Lord the Cup that he gives his owne comfort with the crosse and the mixture of some tartnesse with his sweetest morsels least they should overcloy us or we too much delight in them therefore with extraordinary Revelations Paul must have some buffetings of Satan least he should be puft up above measure and least we should put our felicity in them here or not thankfully with Job be content when he takes them back from us again our sweetest roses must have there sharp prickels 3. God stirreth up an Amalekite vers 8. an infidell in Religion an adversary to Israel and particular Enemy to David to become his favourer and with all diligence to carry this message whereupon we collect the generall that when the Church of God or any members thereof hath been in greatest adversities amongst forrain Enemies then God hath moved the hearts of there very adversaries to be there best friends Examples Abraham with Abimelech the Patriarches with the first Pharoah Moses preserved by the Daughter and brought up in the court David with the King of Gath and Moab of the Prophets of God in Achabs time fed by the governours of his house Obadiah Daniel the 3. Children Ezra Nehemiah Ester Mordecai and sundry others Then let us not fear the losse or want of friends the Lord who framed the heart hath the hearts of Kings and private men in his hands which he will turne as he did the heart of Esau in an instant to the comfort of such as depend with David upon his protection and providence 4. Vers 2. This messinger is a pattern of a cunning Hypocrite crafty flatterer brought up in the Atheist Schools of prophane courts temporizing in Religion and in matters of state composing his ingenie gesture manners and speech to the perfiting of that altogether which he thought should please the Prince upon the respect of his own advantage without all care of conscience Such an intelligencer was Doeg unto Saul such are may courtiers about Princes and great men now adayes few Mordecaies Nehemiah's or Daniels being promoted or few Ebed-melech's or Obadiah's to be found in courts 5. In his first report of the fall of Prince and People in Battle we see what is the miserable estate of a People under a wicked King oftimes they imitate his example as is said Regis ad exemplum c. and are punished with him yea he is punished in the person's and body of his subjects witnesse 70000 of Israel falling by Pestilence for the presumption of Davids numbring of the people and there Saul for going to the witch of Endor not onely dyeth himself alone but the people of the Lord are overthrown with him on the contrary O happy people that hath a godly Prince 6. Vers 10. Saul dyeth by the edge of the sword even by that same death which he had intended against David and yet David is alive thus is it verified that the wicked dig a pit for the godly but they themselves shall fall therein and the souls of the Lords chosen shall
escape as a bird out of the snare witnesse Hamans Gallowes Daniels Lyons denne the 3. Childrens firy Fornace and Susannas Judgment turned over on the two elders with many more and recent practicâ—s of the adversaries of Religion discovered disappointed and punished death which they prepared for others being first made there own portion It is good then for us ever to have our eyes with good Jehoshaphat towards the Lord and his protecting providence committing our causes to him for he will repay and we expecting his good time to possesse our souls in patience Also 1 Sam. 22. 18. He slew the Lord Priests and Levites with the sword and now by the sword their blood is avenged on him 7. The wonderfull providence of God herein likewise may be seen that David being amongst the Philistims and in such credit with the King of Gath yet his hand is kept clean of the blood of Saul and of Israel being commanded by the remanent Princes of the Philistims to go back because they distrusted him which albeit he thought it a disgracefull reputation yet at last he found that it turned to the best as all things do to the godly being hereby delivered from the guilty imputation of the blood of Saul and of Israel by the provident grace of God which he should have incurred if he had gone foreward and in respect that he went back by command eschewing on the other part either the blame of timorous cowardlinesse or any other of ingratitude or whatsoever the Philistims could charge him withall 8. V. 5. David in his frequent inquisition is here an example to all men but to Judges especially not to trust before they diligently trye for too hasty credulity and facility to credit whatsoever is obtruded to believe whether in temporall or spirituall things without due tryall foregoing is and ever hath beene hurtfull Therefore the men of Berea are commended for searching the Scriptures if those things which Paul taught were so or no and it is the Apostles command to trye the Spirits whether they be of God or no before we believe them Salomon would wisely trye which of the two harlots spoke truly before he would adjudge the Child to either of them and for lack of tryall by what Spirit the old Prophet spake Iddo was seduced and destroyed by a Lyon in the way 9. Vers 9. In the second more particular report of Sauls death we see qualis vita finis ita a wicked life hath oftenest a godlesse and desperate death witnesse Abimelech of Sechem Achitophell Zimri Judas and others and in this place Saul wounded by the Archers next running himself on his own sword and to be dead outright urging an Amalekite to come upon him for that effect let men live then the life of the righteous if they would dye the death of the righteous and if they would dye in the Lord let them live in the Lord Revel 14. 13. 10. We see here that blood requires blood at Gods hands be what priviledged Person a man will be before the World Saul had shed innocent blood especially that of the Lords Priests upon a wrong accusation by the information of Doeg therefore though a King his blood must be shed partly by the hand of his Enemy 2. by his own hand and lastly by the hand of a base Amalekite So ever like sins almost craves alike punishments witnesse Pharaohs land plagued with blood for the blood of the Israelite males his first borne destroyed as he destroyed theirs and he with his Army drowned as he drowned their Children in water likewise Adonibezeks just retribution Judg. 1. 7. Which he there acknowledgeth confirmeth the same 11. The fearfull terrour of a desperate accusing conscience appears in Sauls death making him weary of his life for anguish is upon me saith he and makes mee greedily to expostulat and seek after death thinking somewhat thereby to be eased but alass that worm dyeth never the gnawing thereof rather beginning after death then ending by death witnesse the like terrour torture of this fury Judas and many more who have become reuthlesse butchers and burrean's of themselves fugare conscientiam ab ea frustra fugere nitentes essaying but in vain to chase away from the conscience as if it were possible to flie from themselves and falling in the flame as we say by flying the frying pan 12. Vers 8. Herein is the just judgement of God manifest that Saul is now murthered by an Amalekite whom he had against Gods expresse command by Samuel preserved Let no man therefore be wiser nor through preposterous pity seem more mercifull then God but spare where he commands to spare and strik where he commands so to doe otherwise they shall find it to be true which experience too well hath taught that those whom Magistrates spare is by indulgence and abuse of the sword they become their cutthroats or griefs as the Cananits which being tolerated in the Land were to the Israelites thornes in their sides and prickes in their eyes to condemne therefore the Innocent and let the guilty go free are both alike abomination to the Lord saith Salomon and this David also found in sparing incestuous Amnon and murdering Absolom 13. V. 9. This Amalekite obtrudes Sauls own desire to be the warrant of his fact which hereafter we see is admitted no excuse by David wherein as we see the nature of the wicked to be ready to commit villany upon slender motives so we see that a wicked command upon no pretext ought to be obeyed neither can it be free from the check of conscience nor punishment of upright justice all pretenses being but like Adams figtree leaves or his naughty excuse of his wifes entisement 14. The respects of Davids mourning for Saul Jonathan and the People both internall or spirituall and externall or naturall I mentioned before onely this is to be observed that there is a double death to be lamented of Magistrates the one corporall as here the other spirituall which is the corruption of their manners and as it is most prejudiciall to Church or Commonwealth so is it most to be deplored of all and this made Samuel to go home to Ramah and lament for Saul all his dayes this spirituall death is a sure fore runner oftimes of a fearfull temporall 15. V. 15. We see here the happy beginnings of a godly Kingdome in the reward of this reporter consisting in two points 1. in the rejecting of dissimulate Hypocrisy cunning flattery whereby this Amalekite had covered his greedy design of reward by counterfeiting the behaviour of those who deplored a publick calamity by doing humble observance to David by reporting a peece of acceptable service done unto him as he supposed and by bringing Sauls Crown unto him 2. In executing upright Justice upon him who had confessed with his own mouth Ces-majesty or treason whereby David doth as he would be done to and cleareth himself hereby
of all desire he had of Sauls death by any indirect means confirming so his innocency so frequently before attested to Saul himself and the integrity of his heart 16. It is not Lawfull then we perceive to any one subject for what cause soever to put violent hands on their Lawfull Prince supream Magistrate for if he be evill it is for our sins therefore returne to God by unsained repentance and pray for him then he will either remove or reform him in his good time and if he command things unlawfull let us obey rather God then man and eschew his unjust wrath so far as we can but if God call us to suffering therein let our care be that we suffer not for evil doing and yeeld patiently and constantly to the Lords calling never in all this lifting up our hand against the Lords anointed nor resisting by violence but according to Davids example in all his behaviour towards this wicked King Saul conforming our selves and according to the rule prescribed unto us in the word of God Rom. 13. 17. Last of all we see how wonderfully the wicked are disappointed of their purposes this Amalekite looked for favour thanks and benefit but by wickednesse and an unjust fact to attaine thereto especially at the hands of a godly man was the wrong way therefore he is justly rewarded according to his desert by death thus Satan ever blindes deceives the wicked like Laban making them to serve for one thing promised but changing their wages and giving them another thing in performance You shall be like God said he unto Eve but the contrary was found true and Pharaoh thought that he wrought wisely by burdens and bondage to waste Israel redact them to a few number but they increased the more and when he had essayed all means he proved the fool notwithstanding making his Land to be plagued his first borne slain and himselfs with his people drowned 11. Also we see the wicked are the cause of there own perdition and a guilty conscience snares it self therefore doth David conclude thy blood be upon thy own head for thy own mouth hath confessed c. II. SAM Chap. 1. from the 17. verse to the end WE shew in the Preface before the Chapter that the generall subject of this Book is the History of the reign of David begun at the death of Saul while the institution of Salomon The utilitie declares itself in the particulars as in the confirmation of faith by the infallible performance of Gods promise to David in the raising of his Kingdome albeit after great troubles and in the example of life and manners as in the patience piety righteous government magnanimity in adversity prudence in prosperity and others his vertues and albeit as man feeble and subject to infirmities and falls yet rising again by true and earnest repentance But because Davids Kingdome is the type of Christs Kingdome in the comparison we have the chief utility to be remarked that as the one rose triumphed and dilated it selfe in great amplitude after the cross so hath the other and shall inlarge it selfe more and more to the confusion of Antichrist and all adversary power in the revelation of the time decreed Let thegodly only imitate David in his constancy patience piety and fortitude till Gods decreed time come Rev. 18. 2. As for the generall subject of the first Chapter and first part thereof with the three parts whereinto it was subdivided we have also treated of the same which was the report the triall of the report and the reward of the reporter now followeth the second part of the Chapter from the 17 vers to the end containing Davids disposition upon the report and in generall the text saith that he composed a lamentation upon the miseries of this battle and especially upon the death of Saul and Jonathan This lamentation is proponed as we speak cicloeidos circular waies or by circumductions of periods and sentences and amplified according to Davids manner poetically and therefore hath a difficult reduction to a certain order or method Yet all that is diffusedly spoken here may be reduced to two heads the one is the lamentation for the calamities fallen upon all Israel taken from the events of the battle from the 17. vers to the 22. The second is the speciall lamentation for Saul and Jonathan taken from the commendation of their virtues from the 22. vers to the 27. wherein is added the conclusion poetically set down and by way of Threnodie In the first period we have the title or inscription of this funerall oration called the lamentation of David for Saul and Jonathan It was the custome of all Ages that the friends and favourers lamented the defunct as in the examples of the Patriarch's Abraham lamented Sarah Jacob Rachel and Joseph whom he thought to have been dead so his sonnes with the Egyptians lamented him in Abel-mizraim Israel lamented Moses and Aaron Joshua and Samuel Jeremiah by his Threnodies lamented the death of Josias so in the Gospell Mary lamented Lazarus her brother yea our Saviour wept also the disciples lamented Christ the godly lamented Stephen and the ancients had anniversary lamentings for the Martyrs in the primitive Church with recordation of their deaths constancy and conrage for the imitation of others who should be likewise called to seale the truth by their sufferings and with regret of the Churches want of such excellent and painfull Men and holy patterns of life without any invocation of their names which corruption as Augustine testifies was not in his daies crept into the Church of God nomina enim martyrum apud nos inquit commâ—morantur non invocantur answering the objection of the heathen de pluralitate deorum which by the honouring of the Martyrs memories they would have the Christians likewise guilty of As for the causes of this lamentation or twofold respect thereof the same hath been already spoken of in the explication of the 12. verse In the second period it is said that David proposes this lamentation that thereby Israel should learne to shoot in the bow as is written in the book of Justice which sentence because it appeared not to agree with the purpose therefore the Hebrewes excluded this verse by parenthesis out of the lamentation yet considering aright we shall find this period to agree well with the inscription as the recents resolve David proponing this lamentation to be a warning to Israel to learne the exercise of Archery because by that forme of armour especially as is evident 1 Sam. 31. 3. the Philistims had slaine Saul and overcome the Lords people and whom herein in time coming he would have to match their enemies in the military skill of using that sort of armour By the book of Jasher or righteous is to be understood most probably the book of the common Lawes which then was written for the formall proceeding in Judgment and warfaire containing the art and
might not goe with the King for the forenamed reasons he makes offer of his Sonne Chimham to go with him he to do to him what he thought good Which offer David doth kindely accept and promiseth that whatsoever he would ask of him he would do for him And so having blessed Barzillai he dismisses him home again and so goes on in his journey to Gilgall a famous place in the territory of Benjamin neer to Jericho accompained with Chimham the tribe of Judah and the halfe of the people of Israel The second action is between the ten tribes of Israel and the tribe of Judah the men of Israel complaining to David of the men of Judah That they had stolen him away and brought him and his houshold and men over Iordan and so despised them whose advice should been first had in bringing back their King To whom the men of Iudah answer that they were first in that action 1. Because the King was neer of kinne unto him being of that tribe and therefore collecting that they where causesly angry at them for that cause 2. They shew that it was not for any benefit or reward that they expected or had for this their being first in his conduct To whom these of Israell reply especially concerning that right by kindred to David which the men of Judah pretended affirming that their right to him was greater as having ten parts in him because they were ten tribes whereas they were but one whereby arises such a contention between them in bitter speeches that it occasioned the rebellion of Sheba in the next Chapter and in which contention it is said That the words of the men of Judah were fiercer then the men of Israell OBSERVATIONS 1. V. 33. IN Davids kinde remembrance of Barzillais favour and bounty to him when he was in distresse and in the gracious offer that he now makes unto him for the same We see the praise worthy vertue of gratitude commendable in all persons as the contrary vice is odious and especially in Princes for which we see the thenth leper who was healed by Christ and came back to give him thanks so commended as likewise Pharaoh his gratitude to Joseph in giving Goshen to his Father and friends to whom his successor proved so ungratefull thereafter and was plagued in like manner Davids gratitude to the King of Ammon ungrately requited which was the cause of the Ammonites utter ruine likewise Eliahs gratitude to the Widdow of Sareptah Elisha's to the Woman of Shunem Davids also to the posterity of Jonathan and our Saviours promise That a cup of cold water shall not be given to one of his which shall want its reward as he also shewes at the last day how it shall be said When I was hungry ye fed me not c. Inherit therefore the Kingdome prepared for you before the beginning of the World Which should teach us to be thankfull both to God as we see Psal 103. 2. And to men who have deserved well of us 2. Barzillai is said to have been a very rich and great man and in Davids distresse both helps and hazards with him Whereby we observe the right use of riches and a great estate towit when occasion calls for it both to help and hazard in a good cause wherein either Church or Commonwealth or both have their interest and not to mispend upon pride ryot or superfluities farre lesse to use their greatnesse or bestow their goods for persecuting Gods Church and opposing his cause As we see that Roman Antichrist and his followers which are the hornes of the beast doe Revel 17 12 13. 3. Vers 34. Barzillai speaks of the shortnesse of his life and Vers 37. Of his death and buriall teaching all thereby especially the aged in the midst of their greatnesse and prosperity to be mindefull ever of these things which made Joseph of Arimathea to have his tombe into his garden which made Moses also to teach Gods people Psal 90. 12. to pray Teach us Lord to number our dayes that we may apply our hearts unto Wisdome This was Jobs waiting Job 14. 14. All the dayes of his appointed time till his change should come and which like practice counting every day the day of our death account and entring into eternity if it were ours daily it would further our mortification of sinne and prevent falling therein where as while men with the rich fool being in health and strength promised to themselves long life they lull their souls in security put off repentance and amendement of life and are snatcht away by death unawares and presented to judgement 4. This remembrance of the shortnesse of his life of death and buriall weanes Barzillai from regarding worldly or court delights and from high offered promotion so that he becomes dead to the World in affection before he be dead in the World in condition Which in like manner should teach us how to wean our hearts from regarding any worldly pleasures or profit honour or advancement and specially not to hunt after the same by unlawfull meanes as many do by seriously considering how short momentary an a time we have to enjoy the same how uncertain also the honour of death is and that we must leave all when we go to the grave and are presented to judgment 5. V. 41. When David had made an end of the troubles raised by Absoloms rebellion by the victory which he had obtained over him now followes a new trouble by the division dissention that fell out between the tribe of Judah the other ten tribes of Israel So that we see as is said of old age Eccl. 12. 3. That the cloud returne after raine so in this life the Godly may expect trouble after trouble as one wave followeth in the neck of another or as Jobs messengers of evill newes came one after another 6. We see here also Satans pollicy to hinder a good work which was an unanimous and peaceable reduction of David by raising a dissention between the tribes of Judah and Israel who were of one stock of one religion under one King and fellow members of one Commonwealth And which hath ever been Satans practise since he made the first division between God and our first parents as we see in that attempt of dissention between Abraham and Lot Cain and Abell Saul and David Korah and Moses Israel and the Ephramites Judg. 12. Israel and the Benjamites Judg. 21. Israel and Judah here and Paul and Barnabas Act. 15. â—9 And in the Schismes that he hath ever stirred up in the Christian Church and still does to hinder the Gospell and make the greater way to the propagating of his damnable errours 7. We see here likewise in this dissention from whence it and all other the like proceeds to wit from envy jealousy and pride for precedence and preheminence as Salomon speaketh saying by pride cometh contention which was the cause of of Joabs killing of Abner and thereafter
whom there is no shaddow of change 15. Amasa is directed to assemble all Judah to David in three dayes Which shewes that in suppressing of sudden insurrections there is need of speed and the least delay in rebellion is dangerous and may prove irrecoverable 16. Vers 9. How friendly doth Joab salute Amasa with his tongue how kindly kisses he him with his lippes but how cruelly killes he him with his hand as he had done to Abner before Whereby we see that there is no enmity so dangerous as that which comes like Jails to Sicera Judâ—s to Christ and Joabs here to Amasa masked with love for open hostility calls us to our guard but there is no fence against a trusted treachery Thus soiritually dealeth the world with our soules it kisses us and stabbs us at once if it did not embrace us with one hand it could not murther us with the other the evill of whose temptation like Joab his sword we advert not more then Amasa took heed to Joabs sword God deliver us therefore from our trust therein and we shall be the safer from the danger thereof 17. The cause of this treacherous murther in Joab was his pride not enduring that any should be put in his roome and his envy at Amasa's preferment though so neer in kinne unto him Which shewes unto us what dangerous and damnable vices pride and envy are and what bad fruits the same doth produce as we see they did before in the murther of Abner And as pride doth here in bursting all bands to God King Country and kindred 18. Amasa likewise now being in peace and preserment and expecting no harm receives that reward which he should have received in warre when he was following Absolom and leader of his Army God then the righteous judge of the world we see has his own times of punishing though magistrates forbeare And God is just in all his waies though man be unjust Neither let any who sinne and are on evill courses dreame of impunity but that at one time or other they shall smart for their guiltiness and oftimes when they least suspect danger 19. Amasa is innocent of the crime of seeking Joabs place for which he is murthered by him yet he is guilty before God for his siding with Absolom Whereupon we collect that oftimes men suffer innocently for some crimes that are laid to their charge and in respect of the persons who are their pursuers yet in Gods judgment they are justly punished for other sins wherein either they have been spared or else has not been noted to the world as many at the hour of their death execution publickely have acknowledged With should teach all men to flie sinne though never so secretly committed or by men past by and where impiety is not to expect impunity at one time or other 20. Vers 10. It is said That Amasa took no heed to the sword that was in Joabs hand wherewith he killed him and so foresaw not his danger which shewes that God blinds the eyes of the wisest and benum's their judgments when he is to cut the pillars of their standing and the thred of their lives according to the proverb hos dementat quos Jupiter vult perdere 21. Joab was not punished by David for the like muthering of Abner as he did now of Amasa therefore he committeth this new offence and pollutes the Land with blood again the guiltinesse whereof for this toleration did lie upon the royall throne which should teach all Magistrates to use the sword aright which God hath put in their hands impartially and without respect of persons otherwise what further sinne is committed by their impunity of the former they become guilty thereof and may expect divine punishment for the same 22. After the death of Amasa Joab with Abishai persue after Sheba a traitour to his King while as himself is a traitour to his friend a publicke person imployed by his King in a publicke service in the very execution thereof and who was both innocent expecting no such thing and cousen german with Joab whereby we see how ready some are to censure condemne and punish that in another whereof themselves are guilty as we see Gen. 38. In Judah and that no bands of nature can ty to duties where grace is wanting 23. Vers 12. The people passing by when they saw Amasa lying in the high way killed they stood still Which shewes us that the death of great men draw many eyes upon it and many censures of it whether they be in Church or Commonwealth therefore their life should be so ordered as their death may justly be bemoaned as Samuell was 1 Sam. 25. 1. 24. Joabs man seeing this removes Amasa out of the high way and covers him not regarding so much the losse as the eye-sore of Israell Thus wicked politicians care not so much for the committing of wickednesse as the notice thereof therefore if murthers oppressions thefts whoredomes be smothered and hid from the knowledge of men their Atheist blind and obdured hearts care not for the omniscient knowledge of the Almighty who has power both of soul body to cast into Hell fire whence it is said by the Psalmist The fool hath said in his heart that there is no God 25. Amasa being thus removed out of the way the people follow bloody Joab in persuit of rebellious Sheba Vers 13. Their leader being wicked and evill but the cause which they chiefly followed being good It is to the cause then which we ought to look and not censure the cause or judge thereof by persons or their personall faults who maintain the same but separating the precious from the vile and distinguishing between the one and the other Let us adhear to the cause or to that which is good whether Doctrine forme of government or other and leave the persons for their faults to God and them who has power to punish them 26. Vers 15. Sheba being persued betakes himself to Abell a fenced City as David had said Vers 6. To escape taking which notwithstanding of intended safety did prove his ruin God so disappointing the projects and practises of wicked men that he makes their glory to turn to their shame and turneth their wisdome like Achitophells into folly and that wherein they place their confidence and safety to tend to their destruction O happy then is he who is directed by God who puts his whole confidence onely in him and makes him to be onely his sunne and his shield Psal 84. 11. 27. Vers 16. For preservation of the City onely a wise Woman appears and parlies with Joab Whereby we observe that God useth weak instruments oftimes to effectuate great purposes that the glory may be his own and the good redound to others as we see in Deborah Jaill Judith this wise Woman here and many others and that Gods graces as wisdome and the like are not tyed to any one sex but are free to all on whom