as the Prophet saith they conquer shame and destruction to themselves as the Psalmist likewise found by experience I looked after the ungodly and he was not but the just inherit the earth 3. Vers 14. The cruell and barbarous nature of the wicked is seen in Abner delighting to feed his eies with bloodshed and slaughter and counting no more of it but as a game whereas the Godly man regardeth the life of his beast but the very mercies of the wicked are cruell this nature they participate of their severall masters the Godly who are called the meek of the earth of that meek Lamb Jesus and the wicked the gyants of the earth of that roaring Lyon Satan who ever goeth about seeking whom he may destroy and hath been a manslayer from the beginning 4. Vers. 16. The sad and unfortunate event of this singular combat all of them on both sides being slain proveth the unlawfulnesse of such practises whether they obtrude the triall of a title or right that otherwise cannot be decided for a warrant or a meanes to stay further effusion of blood neither of which is here effectuate for albeit Davids title be undoubtedly good yet all of his men here doe fall as oftimes in Monomachies it happeneth the innocent to receive the foil not that hereby we should accuse God for nâ—t regarding innocence but justly so that he punisheth presumption and will not be holden to blesse with good successe unlawfull practises without and against a warrant of his approbation not staying for his time of clearing what is in doubt but thrusting ourselves into his room and as for the battle it joyneth hereupon presently so that it was rather a spurre than a bridle to further effusion of blood than hinder the same 5. In Ioab yeilding to Abner and in the young men obtempering them both Ioabs losse of such valiant twelve Champions their losse of themselves teaches what it is to obey an unlawfull challenge and ungodly command rashly ad aras then let our obedience be to superiours and ever Marshall God aright giving him the first place to obey rather him than man in election and him before man in Location and with holy wisdome and Christian care of others of whose life or welfare we ought not to be prodigall laying aside pride foolish temerity and lavish carelesnesse of the estate of them whom we may command and to behave and impale our selves in offer or acceptation within the Limites of the Lords command 6. In denominating the place the field of the strong men Helkathhazairim to wit where they were slain we see that inconsiderately oftimes without any such intention of the Authours by the providence of God monuments of the memory of things are erected whereby God will not only have good things to keep record but the facts of turpitude for their further detestation to have there own remembring thus was the field which was bought with the price of our saviour named Aceldama that proud towre of Nimrod called Babel the place where Israel murmured for wa tearmed Meribah with sundry the like examples seeing therefore post fata facta after death deeds have their own remaining by record remembrance let us be carefull that they be such as rather may be blazed with happy fame then blotted with haplesse infamie and seeing this place is so called to testify the enormity of the fact let us fight that good fight onely whereof the Apostle speakes which is between the flesh and the Spirit which onely hath the profitable end the glorious theater the godly armour and the blessed reward of assured triumph II. SAM Chap. 2. from the 17. verse to the 26. COncerning the ensueing battle we have to resolve whether warres are Lawfull or unlawfull we answer that publick warres undertaken by publick authority are Lawfull as that answer of the Baptists to the souldiers Christs direction to give Caesar that which was Caesars the commendation of the centurion the Laws of warfare set down by God himself to the Israelites the practise of their godliest Patriarches Judges and Kings the title of God himself the Lord of hosts that which is said 1 Sam. 25. 28. And the Apostolick Canon of the Magistrates sword all do testify providing they have these four causes and caveats the matter be punishment of vice the forme right proceeding the efficient Lawfull authority and the end that peace and piety may be obtained The Anabaptists hold the contrary because it is forbidden say they to revenge or resist evil and it is against Christian patience recommended by Christ and his Apostles as also against the nature of Christs Kingdome Isa 2. 4. Micah 4. 2. To all this it is answered that private revenge is onely forbidden and in that place of the Prophets he speaketh not against publick Lawfull warres but sheweth how the hearts of the godly shall be affected one to another albeit of divers nations which peace and love shall begin and grow here but be perfected hereafter And in some sort too even private warres in defense or resistance are Lawfull when by circumstances the Magistrates help cannot be implored for protection in which case as one of the ancients affirmeth the Magistrate seemeth quietly to consent to the deed and which is called inculpata tutela OBSERVATIONS 1. V. 17. A sore battle ensueth on this former combat whereby we see that of smal-provocations and infortunate beginnings great troubles oftimes arise witnesse the abuse of the Levites wife and the Benjamites froward answer the event which was the occasion of the pitifull overthrow of that whole tribe which might at first if the like practise as that of the men of Abel had been followed been wisely prevented 2. The servants of Abner fall before the servants of David so that a right and just cause may ever ordinarily look for Victory being prosecuted aright for as Hezekiah said concerning the King of Ashur there are more with us then with him for with him is the arme of flesh but with us is the Lord our God to help us even so that same protecting presence albeit the eye of the body like Gehezies while it was opened cannot perceive the same doth still attend and give a happy successe to all upright affaires so that if God be with us who can be against us and if that captain of the Lords hoste that appeared unto Joshua stand armed on our side we need not doubt of Victory ordinarily in any just cause and quarrel between us and any adversary whosoever witnesse Abraham against the 5. Kings Israels deliverance from Pharaoh their battles under Moses Joshua and their Judges David against Goliath and here against Abner with sundry others 3. Yet Abner here hath the greater forces eleven tribes against one The arme of man therefore is vain to trust unto neither is the race to the swift nor the battle to the strong but the Victory is of the Lord who will have the glory of
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
not suffer the good and laudable intentions of the godly to be unrewarded much more their pious and commendable actions no not a cup of cold water given to one of his which shall want its reward Which should be a great encouragement to pious and good works 16. As it is God that raises great houses so it is he that brings down great houses for their sinning against him and this is the cause why many great houses in the Land are fallen and their honour laid in the dust because they honoured not God as they ought in time of their prosperity 17. Vers 12. Where it is said when thy dayes are fulfilled we see the shortnesse of mans life numbred not like the richfools Arithmetike by many years but by dayes as Jacob professed and these few and evil so did Job count his life but by dayes as Moses also taught the people to do Psal 90. 12. 18. Likewise we see here that your life is limited and there is a fulfilling of our dayes which cannot beyond Gods pleasure be shortned or prolonged he being that secret Palmoni or numberer which we see professed by Job 7. 1. and 14. 14. 19. Where it is said when David should sleep with his Fathers we see what the death of the godly is as Rev. 14. 13. And therefore no more to be feared then sleep which makes us ly down in our beds or rest to a weary traveller or a hard labourer Job 7. 2. Which made the Apostle to desire to be dissolved that he might be with Christ and Revel 14. 13. to call it a rest from our labours 20. The Lord promises after Davids death to blesse his posterity whereby we see that it is true which the Lord sayes Exod. 20. 6. That he will shew mercy to thousands of them who love him and keep his commandments and that it is a happy blessing to come of good and godly parents if their ofspring insist in their footsteps 21. Vers 13. Where it is said that Davids Sonne towit Solomon should build a house to his name which was a greater honour to him then the honour of his Kingdome we see that in like manner it is the greatest honour that any Prince can attain unto to be the builder not of a materiall house but of the Church of Christ and promoter of his truth like a nursing Father to the Church as the godly Kings of Judah were and the godly Christian and Orthodox Emperours which would to God that all Christian Kings would now adayes consider and that they would not prop up Antichrists throne and persecute the true Church of Christ For this should be the way of the establishment of their Kingdomes as is here promised to him who should build the Temple 22. Vers 14. The Lord saies moreover that he should be his Father and he his sonne which is the greatest honour that any King can have and the only true nobility which Kings or any can claime unto and wherein to their singular comfort the poorest Godly house has a share and perceive therein the admirable love of God as the Apostle shewes 1 Joh. 3. 1. 23. But as this is the ground of singular and manifold comforts as of his love to us even when he is correcting us Heb. 12. 6. His care for us his protection of us and granting any good thing to us c. So this teaches us also our duty of sonnes to love him to obey him to honour him to serve him to be zealous of his honour to relye in him and his Fatherly goodness for all things we stand in reach of and at last for that heavenly inheritance which he has prepared for us 24. And if he commit iniquity where it is said I will chastise him with the rods of men c. We see the Godliest may have and have their own failings and falls as we see in David Salomon and Peter when they are â—eft never so little or short while to themselves or force of temptation and therefore should eveâ— be watchfull over themselves with prayer and as is said Phil 2. 12. Be working out your owne salvation with feare and wit trembling 25. Also here we see what the committing of iniquity procures even to the Godliest towit sharp correction as David and Salomon found And therefore let not the wicked though spared for a time expect impunity but that dreadfull punishment abides them who neither repent as the Godly do and who make a trade of sinne as Psal 1. 1. and as we see Psal 73. 18. Nor yet let any think that want of correction and prosperity here is a mark of Gods Children 26. We see also when the Godly are corrected that those whom the Lord permits to trouble and afflict them are called the Children of wickedness Vers 10. They are nothing else but like the rods of men wherewith they chastise their dearest Children for their good and therefore as the Godly with David in Shimeis railing and as Job spoke Job 1. 21. They should look up to the hand of God so when the Lord by such hath sufficiently chastised them he will cast the rod in the fire which should be a terrour to all wicked persecutors and troublers of his Israel 27. Where it is said Vers 15. But my mercy shall not depart away from him as I took it from Saul Here we see with what sweetness the Lord tempers the bitter cup of the sufferings of his own which should comfort them in their sharpest corrections and be their prayer And what is the difference between the punishments of the wicked and corrections of the Godly the one is a mixed cup with the sweetness of mercy tending to conversion like the dealing of a Father with his Child the other a cup of wrath without mixture of mercy or love as we see Revel 14. 10. Tending to eversion like the dealing of a Judge with a malefactor condemned to death 28. Vers 17. Where it is said That according to these words and according to all this vision so did Nathan speak unto David We see the fidelity of the Lords Prophet which all his servants in the Ministry should imitate and that he is not ashamed to recall and recant what formerly he had said to David Vers 3. Upon better ground and information from the Lord. Which should teach all men humbly ever to submit to truth and quit errour and not to stand upon their owne credit in maintaining what once they have professed without retractation the contrary whereof we see good Augâ—stine did to his ever and singular commendation II. SAM Chap. 7. from the 18. Verse to the end FOllowes the second part of the Chapter wherein is set down Davids thanksgiving both for the promise made to himselfe as also to his posterity and for the benefits past present and promised which he concludes with a petition for the continuance of the Lords favour and performance of his gracious promises Which Eucharisticall oration has 1. It
us and as David looked unto when he mourned and fasted for the sicknesse of the first Child that was borne unto him by Bathsheba 10. Next his mourning and lamentation was with intuition of his spirituall and now eternall estate dying so without repentance in his sinnes of bloodshed incest and rebellion which sâ—ould be in like manner the chief cause of mourning to all who fear God when they their friends or any other of neerer relation to be wicked and incorrigible and running headlong to their own damnation and which was the cause of Samuels going to Ramah and mourning for Saul all the dayes of his life 11. Out of his two tender and fatherly affection he cryes out with ingemination My Son my Son Absolom would God I had dyed for thee Where we see that the best men have not wont to be least passionate but what shall we say of our Saviours love to us fervency thereof who has said of us wretched rebells Not would God I had dyed for you but I have dyed for you a bloody a painfull a shamefull and a cursed death Behold then how he loved us with a love matchlesse and marvellous in fruit like himself and incomprehensible whereat Angels stand amazed and wherewith Saints are ravished would God that we had hearts as we should to love him again II. SAM Chap. 19. from the 1. vers to the 16. AFter the History of the former battle are in this Chapter set down the consequences that followed thereon which may be called the generall argument thereof and may be divided in seven particulars The first whereof is the universall deploring of Absoloms death by the people following the Kings example to the 5. Verse 2. Is set down Joabs sharp and minatory reprehension of David for lamenting so for Absolom and his exhortation to shew himself cheerfull and to speak comfortably to the people to the 8. Verse Wherein also is set down Davids obedience to the Counsell of Joab 3. From the 8. Verse to the 16. Are set down the deliberations and resolutions of the tribes of Israel for the reduction and restitution of the King with the reasons thereof and David his sending of Zadok and Abiathar the Priests to the elders of Judah and to Amasa for their concurrance herein and the motives thereof with the successe that ensued 4. From the 16. verse to the 24. Is set down Shimei his meeting the King with a thousand men to conduct him His confession of his fault and begging pardon Abishais opposition thereto but Davids gracious granting the same and confirming it with an oath 5. From the 24. verse to the 31. Is contained Davids accusation of Mephibosheth that he went not with him Mephibosheths excuse thereof and laying the blame on Ziba his servant who unjustly had calumniated him then Davids decision of parting the Lands between them and Mephibosheths modest acquiscing thereto 6. From the 31. verse to the 40. Is set down Barzillai his meeting with David to conduct him Davids liberall offer to Barzillai for his former this his recent favour His modest refusall thereof with the reason of same and in his place the offer of his Sonne Chimham to go with David and to accept any favour that it pleased the King to bestow upon him whereupon David accepts the offer kisses and blesseth old Barzillai who returnes to his place 7. From the 40. verse to the end We have a sharp contest between the men of Israel and the men of Judah concerning their being first in the Kings reduction and that they despised the men of Israel being ten tribes or major part and had not first advised with them in bringing back the King As for the first consequence or action mentioned which is Davids mourning for the death of Absolom we have spoken before and here we see by his example and sympathy with him the Victory that day is likewise turned to mourning unto all the people and in place of their shewing themselves joyfull in a publicke triumphing way they privately steale into the Citie like them who are ashamed and steale away when they flye in battle And as for the King himselfe he covereth his face as the manner of mourners was and cryes out bitterly O my sonne Absolom my sonne my sonne Whereof Joab being advertised he comes to the King and boldly 1. Reprehends him for mourning so for Absolom and giving such a bad example to the people 2. Exhorts and counsells him to arise and go forth and to speak comfortably to the people And 3. Threatneth him if he did not so that he should be deserted by all the people speedily and that should be a worse evill to him then all the evill that had befallen him from his youth till then In his reprehension of David he upbraids him 1. With ingratitude that in place of honouring or rewarding his servants who had saved his life and the lives of his sonnes his daughters his wives and concubines he had shamed them by mourning for a traitour who sought his life and the lives of his servants and therefore had justly suffered and for which fact they needed not to be ashamed as it seemes he would have them 2. He upbraids him with the greatest iniquity that can be that he hated his friends and loved his enemies which might be a sufficient ground hereafter to any not to prove his friends as they had formerly done hazarding their lives and fortunes for him but to prove his enemies 3. He labours to prove the truth thereof by Davids so bitter mourning for Absolom whereby he declared that he regarded not his Princes or servants whom rather he should have cheerfully welcomed from the battle thanked or rewarded than withdrawne himselfe from them and mourned for a traitour 4. He upbraids him with a preposterous and wrong choice or election rather of Absoloms life though they all had died the last whereof had pleased him better then the death of Absolom 5. Unto this he therefore subjoynes his advice and exhortation that David go forth shew himselfe cheerefull for the victory and speak comfortably to his servants which if he obeyed not by an argument ab incommodo he threatneth him with a speedy and totall desertion of all the people and Army which he had under his charge and had hazarded so for him which would prove the greatest evill that ever as yet had befallen him Whereupon David is moved to do as Joab had advised he comes forth to publick view in the most publick place of the Citie the gate thereof which when the people heare theâ— they flock and resort unto him Followes next the strife that was throughout all the tribes of Israel that had adheared to Absolom before and being now defeated were â—led every man to his tent concerning the reduction and restitution of David to which they who were for him labour to perswade the rest 1. From the benefits which they had formerly received from him and whereof without
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
people The time then when this famine was is in the dayes of David neer the end of his raigne and after all his intestine troubles from the hand of man are setled then the Lords own hand exercises David and his people with a new correction Whose course for deprehension of the cause of which famine he takes is like a wise Physitian that seeks out the cause of the sicknesse first and so doth David and the person at whom he inquires is said to be the Lord who is an omniscient God and who laid on the rod and therefore could best tell for what cause he did it which inquiry was not immediatly by David himself but by the ordinary mean that was used towit by the mediation of the high priest before the Ark by Vrim and Thumim as was prescribed Numb 21. And unto which the Lord readily and cleerly answered shewed that it was for Saul and his bloody house in generall and more particularly because he slew the Gibeonites against oath and covenant and so joyned to cruelty the fearfull sinne of perjury Thus David having found out the cause comes next to inquire at the Gibeonites who were the party offended what should be the remedy to whom the Gibeonites answer 1. Negatively that they would not have either Gold or Silver of Sauls or of his house 2. Neither that David should for them kill any man in Israell whereby they shew that they had no quarrell against the Nation in generall for that cruelty which Saul had used against them distinguishing so between a nationall and a personall quarrell and between innocents and guilty 3. They answer positively Vers 5. That they would demand by way of retaliation seven of Sauls Sonnes who had consummed them and devised to destroy them throughout all the coasts of Israel to be delivered to them and that they might hang them up unto the Lord as an atonement of his wrath against Israell for their King Saul his cruelty and perjury and in that very place which was called from his name Gibeah of Saul and where he was borne and bred 1 Sam. 10. 26. To which demand of their's David answered by granting the same onely he spared Mephibosheth the Sonne of Jonathan because of the Lords oath that was between David and him and delivered to them the two Sonnes of Rizpah Sauls Concubine and five others who are called the Sonnes of Michal Sauls Daughter not that she did â—ear them to Adriell who was their Father seeing she was childlesse to the day of her death but that she adopted them as Pharaohs Daughter did Moses and because of her education of them as if they had been her Sonnes and therefore it is said in the text Whom she brought up for Adriell who had to his Wife Merab Sauls eldest Daughter as we see 1 Sam. 18. 19. Who was naturall mother to these five Sonnes and probably was dead and therefore her Sister Michall had taken them to bring up These seven then being delivered the Gibeonites accordingly did hang them up on the hill before the Lord in the beginning of the barly Harvest which was in moneth which we call March Whom Rizpah out of naturall affection to her own two Sonnes and kindenesse to the rest did watch night and day that neither the birds should rest on them by day nor the beasts of the field by night should tear them and this she did from the beginning of the barly Harvest till rain dropped from Heaven upon them or that rainy wether began after the great drouth which had been before and caused the famine having spread sackcloth for her upon the rock in witnessing of her mourning for them where we have this doubt to be solved how are these suffered to hang so long seeing it expresly against the Law of God Deut. 21. 23. Which commandeth that the bodies of such shall not remaine all night upon the tree To which it is answered that the Law of God is made for man and not to controll the Author whose power is absolute and this fact like robbing of the Egyptians by the Israelites being extraordinare having a speciall warrant from the Oracle which was consulted no doubt their avent This fact of Rizpah being told to David he is so moved by her kindenesse to the dead as he follows her example herein by bringing the bones of Saul and Jonathan from Jabesh Gilead and honourable burying them in the sepulchre of Kish Sauls Father in Zelah of Benjamin as also in burying of the bones of these seven Sonnes of Saul that were hanged Whereupon the Lord was intreated for the Land and the famine removed Thereafter from the 15. verse to the end is set down the four successive and severall Victories which David and his servants obtained over the Philistines and in speciall over the Sonnes of a great giant Rapha the first whereof was David being present and in great danger by one of the Sonnes of the giant from which Abishai delivered him being faint by killing the Sonne of that giant who pursued him Whereupon Davids men resolve by an oath that he no more should go out with them to battel and hazard his person lest he thereby should quench the light of Israel The second and third battle was at Gob where the other two of the Sonnes of the giant were slain and the fourth and last battle was at Gath where the fourth Son of the giant was slain and so all his Sonnes who were borne unto him there perished OBSERVATIONS 1. BY this famine for the space of three years together after the sword We see that it is the lot of the Godly to be exercised with diverse crosses in this life as it is said many are the troubles of the righteous that so their hearts my be weaned from the love thereof and set upon the desire of a better life and on the right way to attain thereto were there is fulnesse of joy pleasures for evermore holynesse being the way to this happinesse 2. Vers 1. The continuance of this famine three years together makes David at last to inquire for the cause thereof Where we see that when any crosse or affliction continueth unremoved it should drive us to the inquisition and self tryall of the cause which while that be found out as Achans guiltinesse the rod will not be removed nor the plague cease 3. This famine is said to have continued three years Which shewes unto us that as the Lord is he who layes on the rod so likewise he limits the time of the laying on of the same as he did as long the people of Israell should be in Egypt and thereafter in Babylon Which should be an argument of patience under any crosse and of hope for a gracious deliverance in the Lords good time 4. David all these three years till at last inquires not of the Lord of the cause partly expecting the yearly removing thereof and partly because himself was not pinched therewith Which
Shepherds who watch over their flocks and when they are persued by wilde beasts protect them and deliver them from them as David did the the sheep of his Father from the Paw of the Lyon and Beare the great and good Shepherd of our souls being so to all the sheep of his flock as we see Psal 23. 4. And of which number never a one shall perish 4. He calleth God his Shield as he is so called Psal 84. 11. And as he said to Abraham Gen. 15. 1. Under whose shelter he was safe and under the coverture whereof likewise laying hold by faith thereon We are safe from all the fiery darts of the Divell Eph. 6. 16. 5. David calleth God The Horne of his salvation a Metaphor from horned beasts whose hornes are their ornaments and whereby they both defend themselves as also pusheth their Enemies even so the Lord is the ornament of the soul and who not onely is our defence but also the pusher and destroyer of all our Enemies especially which are spirituall 6. He calles him his Tower by which he understands that it is he who is his eminent refuge and who exalted him to be King and from a low degree raised him to an eminent place such as Towers are as also by his many Victories had exalted him as one in a Tower above all his Enemies who he had laid low and subdued to him 7. David calles God his Refuge a Metaphor from the City of refuge in the Jewish Nation to which the offender had his recourse for safety from his persuer and avenger of blood and to whom likewise when we have offended must have our recourse for salvation from the persuit of justice and the wrath of the Father and righteous Judge of the whole World 8. He calleth God his Saviour as he is properly and indeed not onely from bodily Enemies and all outward evills or dangers but he saves his people from their sinnes as the Angell said Matth. 1. 21. And consequently from all the evills that sinne hath brought on mankinde especially death everlasting and changing the nature of all other things that are evills of their own nature and making them work together for their good as Rom. 1. 28. shewes and to turne to their best as the hatred and selling of Josephs Brethren did unto him From which acknowledgment of Gods goodnesse to him and deliverance of him he gathers two conclusions 1. That therefore he will trust in him and so make use of his by gone experience for the time to come as he did when he encountred with Goliah And 2. that as by prayer and calling upon God he had formerly found favour and deliverance from his Enemies so he would therefore continue upon these two grounds 1. Because the Lord is worthy to be praised for his deliverances which he giveth and therefore worthy to be prayed unto and that deliverance be still sought from him as we are taught to do Psal 50. 15. 2. Because of the good that he should reap thereby which is safety from all his Enemies Thirdly The confirmation of the proposition is taken from four arguments 1. From his extreame and desperatelike miseries from the 5. verse to the 7. 2. From three degrees of Gods benefits to him the one the hearing of his prayers in his adversity the other in the wonderfull testification of his presence to his comfort and destruction of his Enemies from the 7. verse to the 17. And the third is from the work of his deliverance from the 17. verse to the 21. First then he sets forth his miseries ranking them in four sorts or expressions 1. The waves of death compassed me 2. The floods of ungodly men made me afraid 3. The sorrowes of Hell or as some translate the grave compassed me about And 4. The snares of death prevented me By the waves of death meaning his frequent and deadly like dangers wherein he was and which as one wave followes on the back of another did in like manner follow one after another and assault him so that one danger of death was no sooner past especially in Sauls time but another followed in the place thereof Next by the floods of ungodly men is understood the multitude of his wicked Enemies and their furious rage which like spouts of waters did terrify him 3. By the sorrowes of Hell is meant such as might bring one to despaire and pit of destruction And 4. by the snares of death is understood such snares as craftily were laid for his life and did threaten assuredly death unto him Whereof the giving unto him Michal Sauls Daughter was one 1 Sam. 18. 21. And his imployment of David for a dowry to get him a hundred foreskins of the Philiâ—tims that he might fall by their hands and having thus described his miseries severall dangers wherein he was he amplifies the same in most pithy and patheticke words they compast me they terrified me they inclosed me about and they prevented me and so as he used an aggravating of words to set forth Gods goodnesse towards him so in the same manner doth he amplify his own dangers and misery Hereafter he recounts again the Lords mercies and benefits towards him by their degrees the first whereof he makes to be the Lords hearing of his prayer which by the word crying he shewes was earnest and by saying He called on the Lord in his distresse and cryed he shewes that the same was frequent The second degree is taken from the arguments of Gods presence whereby he declares the same to the comfort of David and the Godly and to the terrour and confusion of his and their Enemies and this he doth in a Poeticke and Patheticke manner the force whereof is that as God by the sudden impressions in the Elements declares his power and presence so by many evidences he likewise declares the same in delivering his own from dangers and bringing on their Enemies dreadfull destruction so that when we see or hear these meteors they may serve as books of instruction to teach us the mighty Majesty and power of God for the protection of his own and overthrow of their Enemies and the manifestation of his love to the one and of his wrath against the other exprest by an Allegoricall manner of speech and as by a fearfull tempest and storm raised against them The third degree of his confirmation of the proposition is from the work of the Lords deliverance of him as is said of the Godly many are the troubles of the righteous but the Lord deliver's them out of them all And this he propones under the similitude 1. Of one that was ready to drown and perish in a River of waters whereby troubles are meant according to the Phrase that is usuall in Scripture out of which he acknowledgeth his deliverance was from above that is from Heaven when all earthly hope or help failed and therefore that as Pharaoh Daughter preserved Moses by drawing him out of the
waters even so did the Lord preserve him by delivering him from all these troubles 2. He amplifies this deliverance from the persons and their quality from whom he was delivered towit 1. Positively that they were strong Enemies that hated him this being the ground of their Enmity 2. Comparatively that they were much stronger than he and therefore by his own strength could not be delivered from them but by his who is omnipotent and is stronger than they Next he amplifies his deliverance from the vigilancy and craftinesse of his Enemies whereby they prevented him in the day of his calamity and sought to surprise him before he was awar or could provide sufficiently for his own defence as we see in his own Sonne Absoloms insurrection but the Lord was his stay whereupon he did rely trust And lastly when he was redacted to great straits and knew no outget nor what to doe except that with good Hezekias his eyes were towards the Lord and as he said to Jonathan 1 Sam. 20. 3. When there was but a step between him and death Then the Lord brought him forth as out of a prison and delivered him for no merite of his as the impulsive cause although he was a man according to Gods own heart but because of the Lords free love and that he delighted in him OBSERVATIONS 1. DAvid calleth himself a Servant to the Lord being a great King over men Which should be an example to teach all men and especially those who are in great places the vertue of humility and that the chief point of their office is to serve God and to use their power for him as the same is from him which while any neglect as glorious and proud Tyrants do they become base slaves to Satan and their own beastly appetites 2. From the nature of this song of praise we learn out of the same inscription Psal 18. And first verse of this Chapter Where beside the generall deliverance from all his Enemies he particularizes Saul That as it is the duty of all men to be thankfull to God for all his benefits in generall as we see Psal 103. 2. So likewise in the same Psalme and elsewhere to recount and be thankfull for some of the chiefest which we have receaved in particular 3. From the time of peace and tranquillity wherein David doth this when the Lord had delivered him from the hand of all his Enemies We observe what should be the right use of peace and prosperity towit to expresse our thankfulnesse to God for the same both by word and deed in the course of a Godly conversation and neither to be lulled asleep thereby like Laish in a carnall security nor to pamper our bodies like the rich glutton nor to glory thereof and confide therein with the rich fool in the Gospell 4. We see here likewise that albeit David used the secondary and ordinary means of his deliverance from his Enemies yet he attributes the same onely to God and his blessing of the means without which all had been in vain which he could have used as we see Psal 127. 1. 1 Cor. 3. 6. And elsewhere and therefore in all our enterprises this should be sought and in all our successes this should be acknowledged 5. Vers 2. From Davids amplifying of the Lords goodnesse to him by so many and diverse Epethites which afford comfort and instruction We see that a Godly and sensible soul of the Lords mercies can never sufficiently enlarge it self in the expression of and acknowledgment of the same and when it hath expatiated it self and done all it can it thinks that it is deficient in duty and can never enough magnify the riches of the Lords mercy and glory of his grace and goodnesse 6. From his comparing him to a Rock a Fortresse a Horne and a Tower c. We see that from every thing a Godly man can gather a lesson of comfort or duty as the Bee can gather Hony from every flowre therefore ungrate Israell Isai 1. Is sent to the Ox and Asse to learn and the sluggard to the Bee and Ant and such as are onely Verball Professors to the fruitlesse Figtree that was cursed and the unprofitable servant and hider of the Talent as also wicked livers to the Vineyard spoken of Isa 5. 7. Vers 3. From the conclusion which he makes upon all the former Epethites that therefore in God he will trust We see the use that the Godly make of the Lords by past goodnesse or mercies towards them towit from their bygone experience they resolve still to trust and put their confidence in God for future favours and manifestation of his care and kindnesse towards them as we see in Davids reasoning from the Lyon and Beares overthrow to the like of Goliah 8. Vers 4. Davids next resolution after trusting in God is That he will call upon him still as he had done formerly Which shewes unto us not onely that as we trust in God for his mercy goodnesse so we must seek the same by prayer but also that we must be constant in the exercise of this holy duty praying alwayes as the Apostle exhorts us and upon all occasions amongst all the benefits of God there being none greater then this the moving of our heart to call upon God and pouring upon us the Spirit of grace and supplication and then which we can have no greater assurance of obtaining our requests then when we get a heart to seek the same earnestly at the Lords hands wherefore he subjoynes so shall I be saved from my Enemies 9. In like manner where David sayes he will call upon the Lord who is worthy to be praised We see that prayer is onely to be made to God and neither to Sainct nor Angell for as the Apostle sayes Rom. 10. 14. How shall they call upon him in whom they have not believed That seeing we must onely believe in God therefore sayes our Saviour proving thereby himself to be God Joh. 14. 1. Ye believe in God believe also in me therefore it will follow that we must onely call upon God these two being the Lords prerogatives royall as it were religious prayer and praise as we are taught here as also Psal 50. 15. 10. Vers 5. By the waves of death that compassed David and the floods of wicked men that made him afraid We see that the Godly are not onely vexed with outward Enemies but also exercised sometimes with inward troubles and disquietings as we see Job was Job 16. 12. and 18. 10 11. And David Psal 22. 1 14 15. And therefore none who are so exercised with such inward wrestlings should think the same uncouth or unusuall 11. Where in like manner we see that David sayes That the floods or multitude of wicked men made him afraid We observe that the best of men have their infirmities and their best graces a mixture there with So that although David trusted in the Lord to be saved from all his
which signifies the removing of all impediments and facilitating his enterprises In making his feet swift to pursue and fall upon his enemies and having over taken them to get the victory over them and to be set above them 4. That he he taught his hands to fight which signifies his skill in military affaires and how to use his weapon 5. That with skill he had also given him strength of body requisite for warre So that a bow of steel was broken by his Armes 6. That he had given him the shield of his salvation whereby he signifies his surety from the weapons or darts of his Enemies and subjoynes that the Lords greatnesse of power was the cause of his greatnesse by Victories 7. That he inlarged his steps under him so that his feet did not slip whereby he signifies his prosperous successe in all his marchings 8. He sets down the consequences of all the former in the execution and practise thereof in persuing his Enemies destroying them consuming them and deadly wounding them that they could not rise but were fallen under his feet so that the Lord had given the necks of his Enemies who would not lie under the yoke of his obedience unto him for that end that he might destroy them and when they were in this extremity when they looked for help from man they were disappointed for there was none to save then and when they sought help from God he did not answer them and thus being helplesse he compares them to most vile things and shewes that he did beat them as small as dust and did stamp them as myre the in street and disperse them as they spread dung on the ground And thereafter he amplifies yet more the Lords goodnesse to him From the 44. verse to the 50. In that this Lord had not onely delivered him from the strivings of the people who were his own subjects but also that he had subdued under him the Nations that were round about him as the Syrians Ammonites and Philistims c. Wherefore Vers 47. he bursts forth in a Patheticke doxologie for the Lords deliverance of him from all his Enemies and his advancement over them and last by way of conclusion From the 50. vers to the end He resolves to be thankfull to the Lord while he lives which he doth upon two reasons the one is ab antecedentibus implied in the particle therefore that is for all the before rehearsed benefits the other is à consequentibus because he will shew mercy to his anointed and to his seed for ever Wherein David is a cleer type of Jesus Christ who is called the Sonne of David whom the Lord anoynted with the oile of gladnesse above his fellowes as his name Christ imports and who has subdued all his and our Enemies sinne Satan Hell Death and the Grave and Triumphed over them on the Tree of the Crosse and led captivite captive to whom also the Lord has given the Nations and the heathen for an inheritance as Psal 2. 8. And the uttermost parts of the Earth for a possession by the conversion of the gentiles to the profession of Christianity and embracing of the Gospell OBSERVATIONS 1. V. 21. IN true piety or sanctification we see that integrity or uprightnesse of heart and outward practise thereof in our lives which is cleannesse of hands should ever go together and not the voyce of Jacob and the hands of Esau or an hypocriticall and simulate shew of Godlinesse denying the power thereof and not joyning the practise which is to have leaves like the Figtree which Christ cursed or a name that they live but are dead like the Church of Sardis Revel 3. 2. 2. David had said before Vers that the Lord favoured and had delight in him wherefore he subjoynes as an evidence thereof the grace of sanctification Thereby shewing that this is the only true evidence of the Lords love towit grace and sanctification and by no other thing can it be known seeing worldly prosperity is rather the portion of the wicked in this life as we see Psal 73. And in the examples of the rich fool and glutton than the lot of the Godly to whom God gives the gifts of his right hand and for whom he has appointed the inheritance as Abraham did for Isaac and the birthright with the blessing which Isaac gave to Jacob. 3. We see that although the Godly merit not by any condignity of their works or Persons yet that piety and Godlinesse wants not its own reward ratione pacti because God has promised the same thereunto and therefore it is just with him to perform and onely of meer mercy as we see Psal 62. 12. and Hose 10. 12. Where we are willed to sow in righteousnesse and reap in mercy Therefore sayes Paul 2 Tim. 1. 16 17. concerning Onesiphorus who had refreshed him oftimes in his bonds The Lord grant that he may find mercy of the Lord in that day towit of death and his account the wages of sinne being death but life everlasting being the free gift of God Rom. 6. 23. And therefore called an inheritance Jam. 2. 5. Which comes to Children not by their own purchase but which is given them by their Father Which recompensing therefore of sinceer holinesse and practicall piety should be a great encouragement to the Godly to persevere therein and abound in good works in which as the way which leads to that heavenly Kingdome we are exhorted to walk Eph. 2. 10. And to abound therein and bring forth much fruit Joh. 15. 2. 4. Vers 22. Davids keeping the wayes of God and not departing wickedly from him or his statutes We see not onely the Godlies care of ordering their conversation aright but likewise wherein true Godlinesse consists which is as Isa 1. 16. To cease to do evill or not to depart from Gods commandments and to learn to do well or to keep his wayes as we see also Psal 34. 14. and Amos 5. 15. Where we are commanded to hate evill and love good that is to eschew sinne not onely in action and to do good but also to hate the one and love the other in our affection 5. We see here likewise the difference between the sinning of the Godly and of the wicked the Godly sinne daily and therefore are taught to crave daily forgiveness but this their sinning is but through frailty and by sins which we call Quotidianae incursionis but they are not as the sinnes of the wicked are of presumption by departing wickedly from God with delight making a trade of sinne and sinning against both knowledge and conscience 6. Vers 23. David sayes That the Lords judgements were alwayes before him Whereby we observe that the right way how to eschew sinne is to hold Gods Word or his statutes called here his judgments ever before our eyes a the directory of our life and conversation as David did here and which he hid also in his heart that he might not sinne
Trinity God the Father by his sonne and the inspiration of the Holy Ghost speaking unto him himselfe and speaking by him to others Fourthly followes what he is moved to speak which is to declare the properties of a good King and how prosperous his Kingdome shall be under him But especially not meaning his own temporall kingdome and continuance thereof as was promised to him but the perpetuity of the kingdome of the Messiah to come which though his kingdome should decay and his house come to an end as all temporall things have their own period through the unworthiness and provocation of his posterity yet the kingdome of Christ who was to come of him and is called his sonne should never decay but be permanent and perpetuall because of that everlasting covenant made with him ordered in all things and sure concerning his everlasting salvation which is all his desire Now this everlasting kingdome of the Messiah who is the supreame ruler over all men and who is not only just himselfe being without spot of sinne but also who justifieth others and who ruleth not only justly like one that feareth God but also who makes others to feare him This everlasting kingdome of his I say is compared here to two things 1. To the light of the morning that succeedeth after the darkness of the night and drives it away when the Sunne riseth and is without clouds to obscure and hinder the bright rayes and shining thereof 2. To the tender grass springing out of the earth after the sharp and frosty winter and which shineth pleasantly after the sweet and warme summers raine But as for the enemies of Christ and his Church He 1. compares them to thornes thrust away by the decree of rejection After he has called them the sonnes of Beliall who would not endure to be under the yoke as we see Psal 2. 4. And 2. he shewes what shall be their finiall end vers 7. to wit burning by fire first then they are called the sonnes of Beliall which is as much as the sonnes of the Divell as our Saviour called the incredulous and obstinate Jewes who gloried that they had Abraham for their Father and who cannot suffer to be under the yoke of Gods obedience and Christs though the same be easie and light Matth. 11. 29. but refuse not Satans yoke of sinne and to be slaves to him and to their own lusts though he can give them no better reward in the end but hell fire here spoken of Next he compares them to thornes as they are also compared so Cant. 2. 2. Not growing which may be for some use as hedges or the like but pluck't up and thrust away being not only unprofitable but hurtfull so that they cannot be handled or touched with a hand that is not sufficiently armed against their hurtfull disposition and therefore being both unprofitable and noysome they are fit only to be fuell to the fire and to burne therein As for the second part of this Chapter which is Historicall containing a Catalogue only of the names and some valiant Actions of Davids chiefe officers and Captaines in his Army the same not needing a copious explanation therefore we remit the same to the reader Only this is to be marked that Joab his name is here omitted though he had done many valiant deeds for David and this is for his many vices and treacherous murthers of Abner and Amasa for which David gave charge to his sonne Solomon 1 King 2. 6. That he should not let his hoary head go to the grave in peace And as for others their valour and vertues are here recorded not only for commemoration and remembrance But likewise for example and imitation of their vertues and to shew how great workes the Lord wrought by weake meanes Only the temerity of the three is not to be commended altogether nor followed that hazarded themselves so for bringing to David water out of the well of Bethlehem which was commendably therefore poured by David upon the ground unto the Lord as a testimony of his thankfulness for their preservation and that he should not seem so much to be given to the satisfying of his carnall desire and longing as to drink that for which these three had hazarded their blood and lives OBSERVATIONS 1. DAvid now being neerest to death like the swanne sings sweetest comforting himselfe with heavenly meditations and expressions of his faith in the Messiah and obtaining salvation by him and not grudging that he is to leave an earthly Crowne and kingdome being sure of a heavenly The like example we have of old Simeon when he got the babe Christ Jesus in his armes and of Paul 2 Tim. 4. 7 8. And which should be the practice of all Christians who draw neer to death to exercise themselves with holy and heavenly meditations having laid aside the world and the thoughts thereof 2. Vers 1. Davids first stile which he assumes is the sonne of Jess to testify his humility and to acknowledge from how low a condition the Lord had raised him up as he called Abraham out of Vr to be the Father of the Faithfull and of many Nations Moses from keeping Jethro's sheep to be a Prince over his people Israell The Judges from a low pedigree to be deliverers of his people from their oppressours And David here who was but the sonne of Jess a private and obscure man to be King of Israell From whence then let all men learne a lesson of like humility seeing the same in so great a King and especially in him who is King of Kings Christ Jesus who saies learn of me for I am humble and meek 3. He calls himselfe next The anointed of the God of Jacob acknowledging thereby that all his promotion and advancement to be King was from God whom he calleth the God of Jacob and from whence our Saviour reasoneth for the resurrection shewing thereby That God is not the God of the dead but of the living who as they were living in their soules after death so should they live in their bodies at the resurrection And therefore he is called the God not of the soule of Jacob but of Jacob in the complex as he doth consist both of soule and body 4. Also from the title of the sweet Psalmist of Israell We observe that our skill in arts or sciences and all the gifts and endowments that we have from God as the Talent concredited to us should be imployed for the good of the Israell of God which is his Church unto the edification thereof 5. Vers 2. Where David saies that the spirit of the Lord spake by him We see as the Apostle Peter speaketh 2 Pet. 1. 21. That the Scripture and prophesie in old time came not by the will of man but the holy men of God spake as they were moved by the Holy Ghost and therefore ought so to be reverenced and obeyed being not of humane but divine authority 6. Here also we see that