He (verses 5, 6, and 7) in the midst of his grief, Joab, whose services and influence had gained him a power that David seems to have regarded with jealousy and fear, rudely upbraids him for caring more for his unworthy son than for his people; and intimates that, unless he shall rouse himself, he will have another rebellion more formidable than he had ever experienced. The king, conscious that he had deserved all that had been brought upon him, is compelled to dissemble his anger. meekly follows the directions of this rough and imperious soldier. And (verses 8-30) he is occupied in bringing back the people, receiving their allegiance, and settling the differences of various individ.. uals of rank, who came to account for their proceedings during the rebellion. He feels his own need of mercy, and will hear none but merciful counsels. The conversation with the aged Barzillai presents us with an edifying representation of dignified old age, and disinterested attachment to the king. "The loyalty and affection which Barzillai shews to David, is truly admirable: he adhered to him in his lowest estate, and provided him and his army with sustenance; yet now refuses any other recompence of his great and faithful services, but the pleasure and satisfaction of having done his duty. He only begs leave to retire, that he may die at home. An excellent example also to men in years, to retire, some time before they die, from the cares, as well as vain pleasures, of the world; that they may be the better prepared for another: and have nothing else to do when death comes, but to depart in peace (Lord, grant me this happy leisure, this blessed retreat, before I go hence, and be no more seen!) Nothing can be more absurd in life (though too common a case) than for old people, when they cannot discern between good and evil, nor taste what they eat or drink, still to hanker after the vain amusements of the young and the gay; or to burden themselves with the weight of private cares, or public honours and employments. He dies happy (saith the proverb,) who dies at home;' that is, who dies master of himself, and in a quiet retreat from the world and in his own city, that is, within the pale of the church. This city of God is our own city, when we continue faithful members and citizens of it."-Wogan. The remainder of the chapter recites the strife and jealousies between the men of Israel and the men of Judah. DAVID'S CONDUCT ON THE DEATH OF HIS CHILD. WE expressed our intention to make this part of the first Proper Lesson, for Morning Prayer, the subject of a separate article. The circumstances are related verses 15-23. As soon as Nathan took his departure, part of the sentence, which he had pronounced, commenced. The child of Bathsheba was struck with sickness. David's affection for his child seems to have been most tender, and his conduct on the occasion is very remarkable. While life remained there was hope; and in the deepest sorrow did he fast, and humble himself before God, that the child might be spared. But as soon as it was dead, he took food and resumed his duties and worshipped God. Perceiving the astonishment of his servants, he explained the principle on which he proceeded. While the child lived, he fasted and wept for mercy; but "now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." But, perhaps, some one will observe, it requires no great penetration to discover that. We all know, as well as David, when we lose a child, or a parent, or a friend, that they will not return, and that, if we expect to see them again, it must be in another world. True, we all know this; but is our faith such that we always are able to apply it, as David did? It is to be feared, that too many are not. Nay, we know that a great many do not apply it. Many sorrow as those that have no hope; many a mother weeps for her children like another Rachel, and will not be comforted. Many have we seen, in afflictions of various kinds, who know the truths of religion, but are no more able to apply them in the hour of trial and need, than as though they were utterly ignorant of them. Of this every clergyman has frequent and painful experience, when, in the house of mourning and at the sick bed, he offers the blessed and consoling truths of the Gospel. He receives a cold assent; he is joined in a prayer or confession of the lips; but the heart is not affected, nor the spirit strengthened. The truths are heard and admitted, but not felt. What is the reason of this? Because people are in the habit of only knowing, not of applying, them. A man lives all his life long, holding religion as a matter of mere knowledge. He knows there is a God; but lives, and acts, and thinks, just as though there were none. He knows that there is a Redeemer, who came to redeem us for a peculiar people, zealous of good works; but he proceeds in sin, or in supineness, just as though there were no such person. In health, he never thinks of referring all he has to his heavenly Father-never troubles himself to meditate upon the salvation purchased for him, or upon the nature of the hope given him in Christ Jesus. Religion constitutes very little of his thoughts, or of his employment. And then, when calamity overtakes him, or sickness lays him low, he wonders that religion brings him so little comfort. He can hear, and acknowledge the truth of what David tells his servants, and say that everybody must be aware of its truth, but he cannot act like David. And why? Because he has not the habit of religion. His faith will not come upon him, with all its power and comforts, like a flash of lightning. It must have established its power gradually over his heart and affections. He must " grow in grace and in the knowledge of our Lord and Saviour Jesus Christ." This was the case with David. His habit was faith and love. And, though for a time, overcome with temptation, and having sinned grievously, yet the prophet's warning, and the approach of calamity, brought him back to penitence; and then he found the blessing of those religious principles, which he had made habitual to him. He bows himself to the correction of his heavenly Father and submits with pious resignation. "Worldly persons," says Wogan, are bad judges of penitential sorrow.-David's servants ascribe his grief to a mere human concern; nor does he undeceive them. It was enough for him, that God saw the real motions of his heart. The child's death had been adjudged of God, as a part of David's punishment; and yet he prays for his life. This is to let us see that to deprecate sufferings is not unlawful, while we keep within the bounds of submission. When our prayers avail not for averting the blow, then is the time for patience and resignation. So David behaves here; so Christ in the garden of sorrow. To grieve beyond this, betrays impatience and discontent. Hence we may account for David's grief for his child: he mourns while there were any hopes of life; but acquiesces and takes comfort when those were over. He adores the justice of God, and submits, when he could not prevail for mercy." POETRY. DEATH OF AN INFANT. CEASE here longer to detain me, See yon orient streak appearing, Lately launched a trembling stranger, Now my cries shall cease to grieve thee; Now my trembling heart find rest; Kinder arms than thine receive me, Softer pillow than thy breast. Weep not o'er these eyes that languish, There, my mother, pleasures centre ; Yet to leave thee, sorrowing, rends me, (Christian Melodies.) |