while he is weary and weak-handed.' No advice could be more pernicious; for, besides the weariness and unreadiness of David and his army, the spirits of that worthy leader were daunted and dejected with sorrow, and offered way to the violence of a sudden assault. The field had been half won, ere any blow stricken. Ahitophel could not have been reputed so wise, if he had not learned the due proportion betwixt actions and times. He, that observeth every wind, shall never sow; but he, that observeth no wind at all, shall never reap.

The likeliest devices do not always succeed. The God, that had appointed to establish David's throne, and determined Solomon to his succession, finds means to cross the plot of Ahitophel, by a less probable advice. Hushai was not sent back for nothing. Where God hath in his secret will decreed any event, he inclines the wills of men to approve that, which may promote his own purposes. Neither had Hushai so deep a head, neither was his counsel so sure, as that of Ahitophel; yet his tongue shall refel Ahitophel, and divert Absalom. The pretences were fairer, though the grounds were unsound. First, to sweeten his opposition, he yields the praise of wisdom to his adversary in all other counsels, that he may leave to deny it in this; his very contradiction in the present, insinuates a general allowance: then, he suggests certain apparent truths concerning David's valor and skill, to give countenance to the inferences of his improbabilities: lastly, he cunningly feeds the proud humor of Absalom, in magnifying the power and extent of his commands, and ends in the glorious boasts of his fore-promised victory. As it is with faces, so with counsel, that is fair that pleaseth. He, that gives the utterance to words, gives also their speed. Favor, both of speech and men, is not ever according to fore-ordination. The tongue of Hushai, and the heart of Absalom, is guided by a power above their own; Hushai shall therefore prevail with Absalom, that the treason of Absalom may not prevail. He, that worketh all in all things, so disposeth of wicked men and spirits, that, while they do most oppose his revealed will, they execute his secret; and, while they think most to please, they overthrow themselves.

When Absalom first met Hushai returned to Jerusalem, he upbraided him pleasantly, with the scoff of his professed friendship to David; 'Is this thy kindness to thy friend?' Sometimes there is more truth in the mouth, than in the heart; more in jest, than in earnest. Hushai was a friend; his stay was his kindness: and now he hath done that, for which he was left at Jerusalem; disappointed Ahitophel, preserved David. Neither did his kindness to his friend rest here; but, as one that was justly jealous of him with whom he was allowed to temporize, he mistrusts the approbation of Absalom; and, not daring to put the life of his master on such a hazard, he gives charge to Zadok and Abiathar, of this intelligence unto David. We cannot be too suspicious, when we have to do with those that are faithless. We cannot be too curious of the safety of good princes.

Hushai fears not to descry the secrets of Absalom's counsel. To betray a traitor is no other than a commendable work.

Zadok and Abiathar are fast within the gates of Jerusalem. Their sons lay purposely abroad in the fields. This message, that concerned no less than the life of David, and the whole kingdom of Israel, must be trusted with a maid sometimes it pleaseth the wisdom of God, who hath the variety of heaven and earth before him, to single out weak instruments for great services; and they shall serve his turn, as well as the best: no counsellor of state could have made this dispatch more effectual.

Jonathan and Ahimaaz are sent, descried, pursued, preserved. The fidelity of a maid instructed them in their message; the subtlety of a woman saved their lives. At the well of Rogel, they received their message; in the well of Bahurim, was their life saved. The sudden wit of a woman hath choked the mouth of her well with dried corn that it might not bewray the messengers.

And now David hears safely of his danger, and prevents it; and though weary with travel and laden with sorrow, he must spend the night in his remove. God's promises of his deliverance and the confirmation of his kingdom, may not make him neglect the means of his safety. If he be faithful, we may not be careless; since our diligence

and care are appointed for the factors of that divine pro vidence. The acts of God must abate nothing of ours; rather must we labor, by doing that which he requireth, to further that which he decreeth.

There are those, that have great wits for the public, none for themselves: such was Ahitophel; who, while he had power to govern a state, could not tell how to rule his own passions. Never till now, do we find his counsel balked; neither was it now rejected as ill, only Hushai's was allowed for better. He can live no longer, now that he is beaten at his own weapon: this alone is cause enough, to saddle his ass; and to go home, and put the halter about his own neck. Pride causes men, both to misinterpret disgraces, and to overrate them.

Now is David's prayer heard: Ahitophel's counsel is turned into foolishness.' Desperate Ahitophel! what if thou be not the wisest man of all Israel? Even those, that have not attained to the highest pitch of wisdom, have found contentment in a mediocrity. What if thy counsel were despised? A wise man knows to live happily, in spite of an unjust contempt. What madness is this, to revenge another man's reputation on thyself? And, while thou strivest for the highest room of wisdom, to run into the grossest extremity of folly? Worldly wisdom is no protection from shame and ruin. How easily may a man, though naturally wise, be made weary of life! A little pain, a little shame, a little loss, a small affront, can soon rob a man of all comfort; and cause his own hands, to rob him of himself. If there be not higher respects than the world can yield, to maintain us in being, it should be a miracle, if indignation did not kill more than disease: now, that God, by whose appointment we live here, for his most wise and holy purposes hath found means to make life sweet, and death terrible.

What a mixture do we find here, of wisdom and madness! Ahitophel will needs hang himself; there is madness he will yet set his house in order; there is an act of wisdom. And could it be possible that he, who was so wise as to set his house in order, should be so mad as to hang himself? that he should be careful to order his house, who regarded not to order his impotent passions? that he should care for his house, who cared not for either

body or soul? How vain it is for a man to be wise, if he be not wise in God! How prosperous are the cares of idle worldlings, that prefer all other things to themselves; and, while they look at what they have in their coffers, forget what they have in their breasts !-2 Sam. xvi. xvii.

THE DEATH OF ABSALOM.

THE same God, that raised enmity to David from his own loins, procured him favor from foreigners: strangers shall relieve him, whom his own son persecutes. Here is not a loss, but an exchange of love. Had Absalom been

a son of Ammon, and Shobi a son of David, David had found no cause of complaint. If God take with one hand, he gives with another : while that divine bounty serves us in good meat, though not in our own dishes, we have good reason to be thankful. No sooner is David come to Mehaniam, than Barzillai, Macheir, and Shobi, refresh him with provisions. Who ever saw any child of God left utterly destitute? Whosoever be the messenger of our aid, we know whence he comes. Heaven shall want power and earth means, before any of the household of faith shall want maintenance.

He, that formerly was forced to employ his arms for his defence against a tyrannous father-in-law, must now buckle them on against an unnatural son. Now therefore, he musters his men, and ordains his commanders, and marshals his troops; and, since their loyal importunity will not allow the hazard of his person, he at once encourages them by his eye, and restrains them with his tongue; 'Deal gently with the young man Absalom, for my sake.'

How unreasonably favorable are the wars of a father! O holy David, what means this ill-placed love, this unjust mercy; Deal gently with a traitor? but, of all traitors, with a son? of all sons, with an Absalom, the graceless darling of so good a father? and all this for my sake,' whose crown, whose blood, he hunts after? For whose sake should Absalom be pursued, if he must be forborne for thine? He was still courteous to thy followers, affable to suitors, plausible to all Israel; only to thee he is cruel. Wherefore are those arms, if the cause of the quarrel must be a motive of mercy? Yet thou sayest, Deal gently with the young man Absalom, for my sake.' Even

in the holiest parents, nature may be guilty of an injurious tenderness, of a bloody indulgence.

Or, whether shall we not rather think this was done, in type of that unmeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors, for his murderers; and, even while they were at once scorning and killing him, could say, 'Father, forgive them, for they know not what they do? If we be sons, we are ungracious, we are rebellious; yet still is our heavenly Father thus compassionately regardful of us. David was not sure of his success. There was great inequality of the number. Absalom's forces were more than double to his. It might have come to the contrary issue, that David should have been forced to say, 'Deal gently with the father of Absalom; but, in a supposition of that victory, which only the goodness of his cause bid him hope for, he saith, 'Deal gently with the young man Absalom.' As for us,

we are never but under mercy: our God needs no advantages to sweep us from the earth, any moment; yet he continues that life and those powers to us, whereby we provoke him and bids his angels deal kindly with us and bear us in their arms, while we lift up our hands and bend our tongues against Heaven. O mercy past the comprehension of all finite spirits, and only to be conceived by him whose it is! never more resembled by any earthly affection, than by this of his deputy and type; 'Deal gently with the young man Absalom, for my sake.'

The battle is joined. David's followers are but a handfull to Absalom's. How easily may the fickle multitude be transported to the wrong side! What they wanted in abettors, is supplied in the cause. Unnatural ambition draws the sword of Absalom; David's, a necessary and a just defence. They, that in simplicity of heart followed Absalom, cannot in malice of heart persecute the father of Absalom with what courage could any Israelite draw his sword against a David? Or, on the other side, who can want courage, to fight for a righteous sovereign and father, against the conspiracy of a wicked son?

The God of Hosts, with whom it is all one to save with many or with few, takes part with justice; and lets Israel feel, what it is to bear arms for a traitorous usurper.