A brief commentary upon the CIII Psalme with the severall axiomes or doctrines therein conteined [sic], and uses thereupon inferred.

Vers. 4. Who redeemeth thy life from destruction: Who crowneth thee with loving-kindnesse and tender-mercies.

We have seen Davids deliverance from the evil of sin, viz. both from the

• guilt.
• dominion.

There remaines his deliverance from the e∣vil of punishment, in the former part of this 4^th verse. Wherein we have 3 Axiomes or Doctrines.

1 Doctrine. Davids life was in danger of destruction.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies corruption or destruction: Also the pit, the place of corruption, or, which receives them that are destroyed. Now seeing destruction is either temporall or eternall, and so the pit or place of destru∣ction either the grave or hell; there is no∣thing hinders but that all these may be here understood. Yea the scope of David, being to set forth the greatnesse of Gods delive∣rances, may seem to require that the word be taken in its greatest latitude: namely, that David was in danger both of bodily death (viz. untimely death) and so of the grave; and likewise of eternall death, and so of hell.

For bodily death, and so for the grave, how often he was in danger of it, the history of his life abundantly testifies. See 1 Sam. 20.3. There is but a step between me and death. And Psal. 119.109. My soule (or my life) is continually in mine hand: Which phrase notes great danger of death, Judg. 12.3. 1 Sam. 19.5. & 28.21. Job 13.14. For eternall death, and so for hell, his danger appeares by his feares and agonies frequently expressed in this book of Psalmes; which (considering his valiant and undaunted cou∣rage) would never have been so great, had the cause or object of them been onely bodi∣ly death.

And it is yet more evident from the cau∣ses. Of temporall death he was many waies in danger. Whilest he lived a private life; by the beare and lion which he encountred; by Goliath (so terrible to the whole Army of Israel) with whom he entred a single com∣bat; by the envy of Saul &c. After he was come to the kingdome; by many forein e∣nemies, with whom he had continuall warres (more particularly see 2 Sam. 21.15, 16.) by comesticall treasons and rebellions, of Abner and the house of Saul, of Absalorn and Achitophel (whose desperate counsell see 2 Sam. 17.1, 2, 3.) of Sheba, 2 Sam.

20. Of eternall death he was in danger by reason of his sinnes: For this death especially is the wages of sinne, Rom. 6.23.

And what is here said of David, is for the same or the like reasons true of men in gene∣rall We are all both many waies subject to danger of untimely bodily death (as dwel∣ling in houses of clay, whose foundation is in the dust, which are crushed before the moth, Job 4.19.) and by our sinnes lyable to Gods wrath, and thereby to eternall death both of body and soul, Rom. 3.19.

Uses.

The consideration of both may afford us severall instructions. 1 For bodily death, 1 If we be so many waies in danger of it before our time, we may take it the more patiently and contentedly either in our selves or our friends, when it comes in its full time, in a ripe age, in an ordinary course of nature: which is elegantly expressed, and promised as the complement of all Gods temporall blessings, Job 5.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Zenob. 2 Hereby we see how little rea∣son we have to set our hearts upon outward things, which the Apostle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things pertaining to this life, 1 Cor. 6.3, 4. For 1 the life, which is the foundation of en∣joying them, is (as we see here) very casuall,

and uncertain. 2 The things themselves are yet more casuall, more uncertain then the life to which they pertaine; both because a man is lesse carefull of them, (Job 2.4. Prov. 13.8.) and because Gods providence also is lesse watchfull over them. For although God being alwayes every where present hath a continuall inspection upon all things, and so farre as he sees expedient preserves them, (Psal. 36.6. Heb. 1.3.) yet His providence hath its degrees, as being more intensely ex∣ercised about things of more worth, 1 Cor. 9.9. Now of all outward things food and rayment are the principall, and most necessa∣ry; and yet the life is more worth then these, Mat. 6.25. And therefore Job 1.12. though God gave the devil power over all that Job had, yet he restrained him from touching his person. And chap. 2.6. when he extended his power to his person also yet he excepted his life. If therefore our life (which both Gods providence and our own especially tenders) be yet lyable to dangers, how much more the things which per∣tain to it? And how vain a thing then is it to set our hearts upon them!

2 For eternall death, if David and all men be by sinne lyable to it, then there is no re∣spect of persons with God, Rom. 5.12, 18.

We being all fallen in Adam are alike be∣come the children of wrath and lyable to e∣ternall death. Onely therefore the grace of God in Christ exempting out of the common masse those who obey him, makes a diffe∣rence between man and man.

And if we be all in danger both of tempo∣rall and eternall death, what a strange lethar∣gie possesses their soules, who so live as if they were lyable to neither of both! whose deeds declare that they doe not beleeve, or at least that they doe not think of either! Were it not for bonds, indentures &c. a man might well think they never dreamed of death. There indeed upon supposall and feare of their own death they will put in heirs, executors, & administrators, make ma∣ny provisos in behalf of posterity. But they lay their worldly projects for one, seaven, tenne, twenty yeares, without once looking after any proviso for their own eternall secu∣rity, if death happen in the mean time. Kind hearts! that are so much more carefull of the outward estate of their children, then of the eternall welfare of their own soules. But will neither the remembrance of all their ancestors dead before them, nor the daily ex∣amples of mortality, nor so many clear testi∣monies of Scripture that all must die, nor

that Statute of the immutable and omnipo∣tent God (Heb. 9.27.) any thing at all move them? The reason, sure, is that which the Phi∣losopher toucheth, Rhet. lib. 2. cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All men know they must die; but because it is not near, they regard it not. Or, that which Thomas saith, Pleri∣que non timent mortem, quia apprehendunt sub remotâ distantiâ. Most men feare not death, because they apprehend it as at a re∣mote distance. And for the same reason they much lesse feare what may come after death.

But let us make it our continuall medita∣tion. 1 Of bodily death: to which we are so lyable, that there is no possibility of a∣voiding it; and for the time, as we know it cannot be farre off, so we know not how near it may be. This meditation will be of excel∣lent use, 1 For the taking down of our pride (the worst of evils) what ever the ground of it be: whether we be proud of the goods of the mind (Psal. 146.4.) or of the goods of the body, strength, beauty &c. (Job 21.23, 24, 25, 26.) or of our kindred (Job. 17.14.) or of outward things, riches, honours &c. (Psal. 49.16, 17.) 2 For the modera∣ting our desires of earthly things, as which

can neither keep off death nor continue with us after death. 3 For the bridling our unru∣ly passions, anger, envy, impatience, whe∣ther at our own or our friends sufferings, or at the prosperity of Gods and our enemies (Psalm. 37. & 73.)

2 Of eternall death: which, though it be farre worse, yet is avoidable. And the meditation of it will be both a Motive and a Meanes to us to avoyd it, by hastening our re∣pentance and taking heed of sinne for the fu∣ture. To this purpose is that redoubled ad∣monition of our Saviour to His friends, Luke 12.5. Feare Him, Who, after He hath killed, hath power to cast into hell: yea, I say unto you, Feare Him.

2 Doctrine. The Lord redeemed Davids life from destruction.

• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who redeemeth.] This word signifies
  • 1 To preserve a thing which otherwise would be lost, Levit. 27.27. Lam. 3.58.
  • 2 To recover a thing that is lost, and that either by
    • price, Levit. 25.25.
    • power, Ex. 6.6. Psalm 77.15.

Here understand it the first way, viz. the preserving Davids life, which otherwise would have been lost.

This David often acknowledges. In gene∣rall, Psal. 19.14. In speciall for temporall death, 2 Sam. 4.9. for eternall death, Psal. 71.23. So Nathan tells him, 2 Sam. 12.13.

For the Reason hereof, though the first cause of all Gods benefits be that which is mentioned in the latter part of this verse, His own loving-kindnesse and tender-mercies, and the last end His own glory: yet among the benefits themselves also there may be a subordination, so that one benefit may be the cause or end of another. So here, God out of His free love to David and to His people Israel, and for His own glory and their good, had decreed from all eternity to set him as king over them, and for a testimony thereof had commanded Samuel to anoint him, 1 Sam. 16. In order therefore hereun∣to, and that the immutability of His counsell and the truth of His promise might appeare, He redeemed or preserved Davids life from temporall death, both whilest he was yet a private man, that He might bring him to the kingdome, and after hee was king, that he might goe through with the administration of it to the ends before mentioned.

For eternall death, his preservation from it necessarily follows upon his deliverance from the guilt and dominion of sinne, vers. 3. And therefore that deliverance is the im∣mediate cause of this, and the causes of that do mediately and by necessary consequence inferre this.

Uses.

Our instructions from hence may be 1 Concerning temporall death. 1 We see what it is to walk under Divine protection. How many and how great dangers Davids life was lyable to, we heard before: yet out of them all the Lord delivered him. Of this David was throughly sensible, Psal. 23.4. and could say experimentally of himself in particular what he saith of the righteous in generall, Psal. 34.19. 2 We see also who they are that may expect this protection from Almighty God; viz. not such as wan∣der in the by-paths of sinne, provoking God continually to His face (Such men indeed God sometimes delivers from many dangers: but 1 they have no promise from God, whereupon they may rely to expect it. 2 Though such deliverance be in it self good, and by God intended for their good, yet if they go on in their sinnes, it will through

their own fault prove very ill to them, as giving them time to heap up more sinnes, and so more wrath against the day of wrath) but such as are like unto David, who serve God and trust in Him: who though they have not such speciall promises for this as David had, yet they have Gods generall promises, Psal. 84.11. & 33.18, 19. &c. Whereupon they may expect protection from temporall death so farre as is expedient for them, that is, so farre as that death would be truly hurt∣full to them.

2 Concerning eternall death, we see 1 The great mercy of God, not willing to deale with mankind; fallen into sinne, according to the rigour of His justice, but finding out a way whereby we may be delivered from it, 2 To whom this deliverance belongs, viz. to David, and by the like reason to all that ob∣serve the condition of the covenant. For in this David had no speciall promise, nor any other then what all true beleevers in like manner have.

Here are reproved 1 In respect of bodily death 1 Such as presume to be delivered from it, when yet by their own deeds they call it unto themselves; as by immoderate worldly sorrow 2 Cor. 7.10. by envy

Job 5.2. Prov. 14.30. by drunkennesse Prov. 23.29. &c. In like manner by glut∣tony, idlenesse, quarrelling, unwarrantable venturing upon dangers &c. 2 Such as doe not trust or seek to God for deliverance from it, but to secondary meanes whether in themselves lawfull (as Asa 2 Chron. 16.12.) or unlawfull.

2 In respect of eternall death, 1 Such as expect of God deliverance from it, but pre∣sumptuously, as being nothing lesse then such as David here was. 2 Such as expect it other∣wise then from God.

Two things we are here to be exhorted to. 1 In respect of our selves, To flee unto God for protection from both kinds of death.

Motiv. 1 In respect of the objectum quod, the deliverance it self which we seek. 1 We stand in great need of it, in regard of the ma∣ny dangers both bodily and spirituall, to which we are lyable. 2 The good or benefit of it is as great; whereof something shall be said in the Reason of the next Doctrine. 2 In respect of the objectum per quod, the means whereby we must be delivered. 1 No creature can do it but as Gods instrument. 2 God, even without the help of any crea∣ture, is able to do it. 3 If we rightly seek

to Him, He will most readily deliver us both from temporall death, so farre as shall be expedient, and from eternall death simply and absolutely.

Meanes. That we may rightly expect any thing from God, it is required of us, 1 That we be such as by the tenour of the covenant have part in Gods promises. 2 That we di∣ligently doe those things which on our part are to be done in order thereunto, viz. dis∣pose our affairs providently (Gen. 32.7.) recommend our selves to God by prayer, fasting &c. 3 That we seek Gods delive∣rances (as all His other benefits) in their due manner and order; that is, spirituall and eternall things chiefly and absolutely, tem∣porall things moderately and with submissi∣on to Gods will.

2 In respect of others, To procure their deliverance as much as in us lies; that so we may be like unto God, and according to our ability promote his work. Not that He, Who is omnipotent, stands in need of our help, but that He requires of us to love our brethren, and by this means to testifie our love. We must therefore endeavour to deliver them 1 From bodily or temporall death. For if he who is in danger of it, be a good man he is deare to God, Mal. 3.17. 1 Pet. 2.9.

and God tenders him as the apple of His own eye. Therefore our concurrence herein will be acceptable to God, and honourable to our selves: also profitable unto others, whom a good man, whilest he lives here, is continually exciting to glorifie God, both by his example, Mat. 5.16. and by his god∣ly exhortations &c. and besides is beneficiall to them in temporall things also, by his pray∣ers & other endeavours keeping off evils and procuring good things, Gen. 18.23, &c. & 19.21, 29. Jer. 5.1. 2 King. 3.14, 15, 16, 17, 18. Psal. 106.23. But if he be a wicked man, his losse of this life is the losse of eter∣nall life; whereas if his life here were lon∣ger continued, he might haply come to repen∣tance and so to eternall life. (See Eccle. 9.4.) To omit the good, which such a man being converted might doe before his death, as S. Paul &c. 2 From eternal death. Motiv. 1 From the horriblenesse of it, and irreco∣verablenesse from it. 2 From the danger of falling into it, in regard of the multitude of sinnes and enemies. 3 From the possibility, and (comparatively) the facility of the means of preventing it.

3 Doctrine. David mentions this as an argument of blessing God.

So he doth his deliverance from bodily death, Psal. 18. the whole Psalme being composed for that purpose, as appeares by the Title, So Hezekiah blesseth God for delivering him from his sicknesse, which was the messenger of death, Isa. 38.9. &c. David also exhorts others to do the like, Psal. 107. where mentioning divers deliverances (from hunger, thirst, imprisonment, sicknesse, ship∣wrack) at the end of every member he adds these words, Oh that men would therefore praise the LORD &c. For his deliverance from eternall death he doth it Psal. 51.14, 15. & 71.23. So Saint Paul, 1 Tim. 1. whereas he had been a blasphemer, a persecu∣ter, and injurious (by which sinnes he had de∣served eternall death) and yet had obtained mercy, ver. 13, 14, 15, 16. he praises God for it, ver. 17. So he exhorts the Colossians chap. 1. vers. 12, 13.

The Reasons mentioned in the former benefits may be applied to this also. viz. 1 He knew 1 That this redemption was fit mat∣ter of gratitude. 1 For the greatnesse of the benefit. Deliverance from untimely death of the body is of great moment, whether a man be godly or wicked. Gods promise of it (Exod. 20.12. & 23.26. Zech. 8.4. and elswhere) proves it to be a great blessing to

the godly. God hath set the mark of honour upon old age, Levit. 19.32. Prov. 16.31. & 20.29. Hence Saint Paul to Philemon stiles himselfe Paul the aged, vers. 9. And when ancient men are dishonoured (especi∣ally by young men) it is noted as a great ataxie or disorder, Isa. 3.5. Lam. 5.12. Lastly, with the ancient is wisdome, and in length of dayes is understanding, Job 12.12. Hence old men are wont to be taken into counsell. The seventy that were joined in as∣sistance to Moses, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Elders of Israel, Num. 11.16. So a∣mongst the Egyptians. Psal. 105.22. So the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Lacedemonians, and the Sena∣tus of the Romanes. And we know what hap∣pened to Rehoboam, when forsaking the old mens counsell he followed that of the yong men, 1 Kin. 12. The reason why old men get wisdome, is, because their long life both affords them much time to learne, and hath experience as a most certaine guide. And that their wisdome may not be idle & speculative onely, they are freed from many lusts, and passions wherewith yong men are usually troubled (whence David, Psal. 25.7. men∣tions the sinnes of his youth, and Saint Paul admonishes Timothy to flee youthfull lusts, 2 Tim. 2.22.) and so may the more easily

apply themselves to the practise of wisdome, for the glory of God, the adorning their profession, and the furthering their own ac∣compts, Psal. 92.13, 14. On the other side, if a man be yet wicked, and in the state of sin, a speedy death throwes him headlong into hell, whereas long life affords him time to repent. Whether therefore a man be godly or wicked, deliverance from untimely death is in it self a great blessing. But deliverance from eternall death is so great an one as can not be expressed or imagined, whether we consider the greatnesse of the evil escaped, or of the good obtained. 2 For the conveni∣ency, yea necessity. How obnoxious David was both to temporall and eternall destru∣ction, was shewed before in the first Doctrine of this verse; whereupon in respect of him∣self he stood in need of redemption from both. But besides, the state of the Kingdome and Church, miserably afflicted under the wicked and unhappy government of Saul, greatly needed the prolonging of Davids life to restore it again.

2 He knew also that his redemption from both these destructions was from God, and that of His

• love.
• free grace.

3 That to be gratefull to God for it was

his duty, and a duty both in it self most ex∣cellent, and to God most acceptable.

2 Being a man according to Gods heart, he would not detaine the truth in un∣righteousnesse, but cheerfully perform that which he knew for so many and so great causes ought to be performed.

Uses.

Here (beside the generall instructions tou∣ched before, vers. 3. mutatis mutandis) 1 we see what just ground we have to pray, as we do in our publique Letany, against sudden death. That a long life (whereby death comes upon us not suddenly and unexpectedly, but maturely and according to the ordinary course of nature) may lawfully (with sub∣mission to Gods will) be desired, abundantly appeares by what hath been said in the Rea∣son of this Doctrine, and sufficiently by this act of David here. For thanksgiving right∣ly ordered (as we must suppose it here to be) alwaies implies the cause of it to be some benefit or good thing; which therefore being absent may lawfully at least be desired.

2 It is cleare, that our deliverance from eternall destruction, much more our eternall happinesse in heaven, is of Gods free grace, not of the merit of our works (which is opposed to grace, Rom. 11.6.) for there

is no thanks due but for a benefit freely be∣stowed, Luk. 17.9.

Here are reproved 1 They that are un∣thankfull to God for their redemption or re∣prive from bodily death. Such must they needs be, who doe not acknowledge it to be received from God: for the first degree of gratitude, is to acknowledge the benefactour. But much more unthankfull are they, who, when God hath delivered them from any sicknesse, employ their recovered health and strength to sinne against Him. Such men shew plainly that they think their life serves onely for the satisfying of their lusts, as if they were born for none other end but to sinne: and therefore having been hindred in their businesse by sicknesse, as soon as they are recovered, they double their dili∣gence for the regaining that time. And this is still so much the worse, when done after pro∣mises and vowes of amendment. Oh what saints do some men seeme upon their sick beds, when they think themselves in danger of death! How do they blame their for∣mer courses! What promises do they make for the future, if God shall restore them to health! But being recovered, no such matter appears. With the dog they return to their vomit: the courses, which they so disliked

in their sicknesse, they rush into again, as the horse into the battell. Against the a∣mendment then promised they beare an a∣versation, in respect of their lusts anew urging them to their old courses, and of their com∣panions, who would hate them, if reformed. Such persons little consider with Whom they have to doe; having never heard, or not re∣garded, that Galat. 6.7. God is not mocked. He knowes whether people be like those Hos. 7.14. who cryed not unto God with their hearts, when they howled upon their beds &c. High time it is then for such to recount what vowes they have made in their distresse, and speedily to go about the performance of them. Otherwise let them make account to beare the punishment not only of unthankfulnesse, as the former, but moreover of breaking vowes; and those not of things indifferent (which yet God will strictly require) but ei∣ther the same with, or branches of their vowes formerly made in Baptisme. When thou vowest a vow unto God, defer not to pay it, Dent. 23.21. Eccles. 5.4. Not onely Deny not, or Forget not, or Omit not; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Defer not, Slack not, Put not off till afterwards. For if thou dost, remember that God can every moment bring thee into the like or greater danger: And then with what

faee canst thou look up unto Him again, with Whom thou hast before dealt so per∣fidiously? See Job 27.8, 9, 10.

2 They who so live, that they can not give thanks to God for redeeming them from eternall destruction; seeing they will not be redeemed from it. But are there any such? Answ. It is incredible indeed that any man, if so be he beleeve there is any such destru∣ction, should simply be unwilling to be re∣deemed from it. But we must distinguish of the act of willing, which is either

• efficacious.
• inefficacious.

Essicaciously to will redemption from eter∣nall destruction they onely can be said, who diligently frame themselves according to the prescript of the Gospell, truly repenting of their sinnes, fleeing to Christ the Redeemer by true faith, and for the time to come cea∣sing to do evil, and learning to do well. Thus wicked men are not willing to be redeemed, and therefore not efficaciously. It remaines therefore, that, if they will it at all it is but in∣efficaciously: which kind of willing is cal∣led velleity, or woulding rather then true willing. Which as it is alwayes vaine, so here it is also foolish and impious. For seeing that impenitent sinning and eternal destruction are inseparably linked together by God, as

the Scripture every where testifies; how foo∣lishly do impenitent sinners wil to be redeem∣ed from eternall destruction! Yea how impi∣ously! For what else do they wil, but that God, Who is infinitely and necessarily faithfull, should break the new covenant established in the blood of his Sonne, and confirmed in the promises and threatnings thereof by his oath, and so should become not onely a liar, but perjured? Such kind of willing God so makes no account of, that judging not according to mens foolish thoughts, but according to the truth of the thing, he plainly saith that such men will to dy, Ezek. 18.31. Doubtlesse according to their own opinion they do not will eternall death: but yet continuing in their sinnes, they do by consequence, in the causes altogether necessarie, most truly will it. See Prov. 8.36. & 21.6. & 18.6. & 17.19.

But let us imitate David. Motives, see the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

We have seen the privative benefits, viz. Deliverances from evil both of sin and pu∣nishment. Come we now to the positive, The conferring of good things: And first in gene∣rall both spirituall and temporall are com∣prehended in the latter part of this 4th verse.

4 Doctrine. The LORD crowned David with lo∣ving-kindnesse,

and tender-mercies.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loving-kindnesse.] This word pro∣perly signifies goodnesse, or, an affection of doing good any way, and so is often joined with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By a Metonymie of the Efficient it is put for the effect thereof, viz. the bene∣fit it self, or the good deed done, as Gen. 20.13. 2 Sam. 2.5, 6. (and so often joined with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and in the plurall number almost perpetually, as 2 Chron. 32.32. Nehem. 13.14. Gen. 32.10. Psal. 106.7. Now these effects have reference to all kinds of good, as well privative (in deliverance from evil, whether of sinne or punishment) as po∣sitive; as may appear by the severall places where the word is used. But one may suffice for all, viz. Psal. 136. where this word is 26 times used, in reference sometimes to positive, sometimes to privative benefits. Now though David in this Psalme gives thanks to God for both sorts of benefits; yet having spo∣ken of the privative particularly vors. 3. and in the former part of this verse, this lan∣ter seems rather specially to intend the posi∣tive, and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here to be re∣strained to them.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tender-mercies.] The verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is once used in the Kal. viz. Psol. 18.1 si∣gnifying to love, not simply and absolutely 〈2 pages missing〉〈2 pages missing〉

largely. And so the sense is, That God had given him not onely some few, but very many blessings, as it were compassing him round about on every side: amongst which were first spirituall gifts, wherewith his soule was wonderfully adorned and made beauti∣full in the eses of God and all good men; also wisdome, valour, beauty and comelinesse of person, wives, children, power, authority, and riches, lastly frequent victories and from thence ample spoiles &c.

That Gods benefits bestowed upon him were many, see Psal. 40.5. & 68.19. & 139.17, 18. For his spirituall ornaments, faith, hope, charity, humility, zeal, justice &c they are every where obvious. For his wisdome see 1 Sam. 18.14. His valour he shewed by the acts which he did. His beauty is men∣tioned 1 Sam. 16.12. His wives 2 Sam. 12.8. His children 1 Chron. 28.5. Power and authority he had, as being made King over all Israel, and having subdued many other nations to his dominion. His wealth may be conjectured by what he had provided for the building of the Temple, viz. 100000 ta∣lents of gold, and 1000000 talents of silver &c 1 Chron. 22.14. To which he added out of his own peculiar treasure 3000 talents of gold of Ophit, and 7000 talents of re∣fined

silver, Chap. 29.4. A talent (after the balance of the sanctuary) being of our mo∣ney in silver 375 l. & in gold (after a twelve∣fold proportion) 4500 l. Of his victories and spoiles and subduing his enemies we read every where.

Now all these God according to His own good pleasure bestowed upon David, to the end that he being both furnished therewith might be able, and being excited by the consideration thereof might be willing and ready to serve Him cheerfully, to his own salvation and Gods glory.

Uses.

This instructs us 1 Who is the Author of all good things, namely the LORD. Man himself may be a means of some good things, to himself by his diligence, to others by be∣neficence. But 1 Of some onely, not of all; for who can adde one cubite to his stature, or make one haire white or black, or endue the soule with understanding, judgement, me∣mory &c? 2 Neither of any at all other∣therwise then as an instrument under God, without whose blessing all mans industry is but vain, Psal. 127.1, 2. Habak. 2.13. That others also have to give unto us, and are wil∣ling to do it, is of God, Ezra 7.27, 28. God therefore is truly the Authour of all

good things; of most the solitary cause, of the rest the principall cause. And this David acknowledges, not onely here, but often els∣where. See 1 Chron. 29.14. So Saint James chap. 1.17.

2 How these things come from God, viz. not of His strict remunerative justice, Job 22.2. & 35.7. & 41.11. Psal. 16.2. Rom. 11.35. but of His loving-kindnesse and tender-mercies; as the Scripture every where testi∣fies. Hence that admiration of David, 2 Sam. 7.18.

3 What it is to serve God, viz. not vain and unprofitable, as many imagine, with them Mal. 3.14. For consider how many and how excellent benefits God here bestow∣ed upon his servant, which (as comprehended under the metaphor of crowning) we before in some sort explained. Neither these things onely which are here according to the con∣text specially understood, but also deli∣verances from evil (of which before) and that which is added ver. 5. Nor was the mea∣sure of these things either the power of God, as though He could not have given more; or His love to David, as though that had wholly spent it self in these things, and were not willing to bestow more: but the con∣veniency in respect of David, 2 Sam. 12.8.

Lastly all these things were but as a few drops in respect of those rivers of pleasures, but a few mites in comparison of the true treasure, but the first-fruits of a farre more ample harvest to follow, but the earnest of an eternall and incorruptible inheritance &c. And seeing God is a Lord or Master, Who is no respecter of persons, therefore these be∣nefits are not peculiar to David onely, but common to all his fellow-servants; for the greatest and best of them (grace and glory) most certainly, for the rest also so farre as shall be convenient for them, Psal. 19.11. & 31.19. & 84.11.

Here are reproved 1 Such as through their own fault are not crowned with Gods blessings; as simply in respect of spirituall grace (whilest they not onely neglect but reject the meanes of it, yea esteem it as no∣thing worth, yea think it dishonourable and prejudiciall to them) so many times in re∣spect of other things also. So they, who do not seek outward things of God, or seek them onely to this end, that they may con∣fume them upon their lusts, Jam. 4.2, 3. So (to speak in a word) they who by their sins of what kind soever provoke God, Isa. 59.1, 2. Ier. 5.24, 25.

2 Such as uncrown themselves, decaying

in grace, besotting brave wits by drunken∣nesse &c. bringing deformities and diseases upon bodies formerly both comely and able, chusing such wives as are a rottennesse in their bones, and so bringing up their children that they are a shame and greif to them, squandring away such wealth as friends have left them, polluting their hoary heads with sinne &c.

3 Such as are unlike to God herein. So they who are wanting in loving kindnesse towards others. More, they who secretly en∣vy those that are crowned of God. Most of all, they who out of envy persecute and doe injury unto others. These indeed crown o∣thers, but as Saul crowned or compassed a∣bout David 1 Sam. 23.26. or as the fol∣diers crowned Christ Mat. 27.29.

The heads of exhortation may be 1 According to Davids scope (that I may here briefly touch the relative consideration of these words) that we be thankfull to God that crowns us. But of this something hath been spoken in the 2^d verse.

2 That we expect and seek from God onely whatsoever good things we want. See the 2^d Doctrine of this verse. Ex∣hort. 1.

3 That we imitate God in loving kind∣nesse and tender mercies.

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