it gain him a kingdom. Even Esau could say, "The days of mourning for my father will come:" no earthly advantage can fill up the gap of nature. Those children are worse than Ammonites, that can think either gain or liberty worthy to countervail a parent's loss.

Carnal men are wont to measure another's foot by their own last; their own falsehood makes them unjustly suspicious of others. The princes of Ammon, because they are guilty to their own hollowness and doubleness of heart, are ready so to judge of David and his messengers: "Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? Hath not David rather sent his own servants to thee to search the city, and to spy it out, to overthrow it?" It is hard for a wicked heart to think well of any other; because it can think none better than itself, and knows itself evil. The freer a man is from vice himself, the more charitable he uses to be unto others.

Whatsoever David was, particularly in his own person, it was ground enough of prejudice that he was an Israelite. It was an hereditary and deep-settled hatred that the Ammonites had conceived against their brethren of Israel; neither can they forget that shameful and fearful foil which they received from the rescuers of Jabesh-Gilead: and now still do they stomach at the name of Israel. Malice once conceived in worldly hearts, is not easily extinguished, but, upon all occasions, is ready to break forth into a flame of revengeful actions.

Nothing can be more dangerous, than for young princes to meet with ill counsel in the entrance of their government; for both then are they most prone to take it, and most difficultly recovered from it. If we be set out of our way in the beginning of our journey, we wander all the day. How happy is that state, where both the counsellors are faithful to give only good advice, and the king wise to discern good advice from evil. The young king of Ammon is easily drawn to believe his peers, and to mistrust the messengers: and having now, in his conceit, turned them into spies, entertains them with a scornful disgrace; he shaves off one half off their beards, and cuts off one half of their garments, exposing them to the derision of all beholders. The Israelites were forbidden either a shaven beard or a short garment. In despite, perhaps, of their law, these ambassadors are sent away with both; certainly in a despite of their master, and a scorn of their persons.

King David is not a little sensible of the

abuse of his messengers, and of himself in them: first, therefore, he desires to hide their shame; then to revenge it. Man hath but a double ornament of body; the one of nature, the other of art; the natural ornament is the hair, the artificial is apparel. David's messengers are deformed in both : the one is easily supplied by a new suit; the other can only be supplied out of the wardrobe of time: " Tarry at Jericho till your beards be grown." How easily had this deformity been removed, if, as Hanun had shaven one side of their faces, so they had shaven the other! What had this been but to resemble their younger age, or that other sex, in neither of which do we use to place any imagination of unbeseeming? Neither did there want some of their neighbour nations, whose faces age itself had not wont to cover with this shade of hair. But so respective is good David, and his wise senators, of their country's forms, that they shall, by appointment, rather tarry abroad till time have wrought their conformity, than vary from the received fashions of their own people. Alas! into what a licentious variety of strange disguises are we fallen! The glory of attire is sought in novelty, in misshapenness, in monstrousness: there is much latitude, much liberty, in the use of these indifferent things; but, because we are free, we may not run wild, and never think we have scope enough unless we outrun modesty.

It is lawful for public persons to feel their own indignities, and to endeavour their revenge. Now David sends all the host of the mighty men to punish Ammon for so foul an abuse. Those that received the messengers of his love with scorn and insolency, shall now be severely saluted with the messengers of his wrath. It is just both with God and men, that they who know not how to take favours aright, should smart with judgments. Kindness repulsed, breaks forth into indignation; how much more when it is repaid with an injurious affront?

David cannot but feel his own cheeks shaven, and his own coat cut in his ambassadors': they did but carry his person to Hanun; neither can he therefore but appropriate to himself the kindness or injury offered unto them. He that did so take to heart the cutting off but the lap of king Saul's garment, when it was laid aside from him, how must he needs be affected with this disdainful halving of his hair and robes in the person of his deputies! The name of ambassadors hath ever been sacred, and, by the universal law of nations, hath carried in it sufficient protection from all pub

lic wrongs: neither hath it been violated without a revenge. O God, what shall we say to those notorious contempts, which are daily cast upon thy spiritual messengers? Is it possible thou shouldst not feel them, thou shouldst not avenge them? We are made a gazing-stock to the world, to angels, and to men: we are despised and trodden down in the dust: "Who hath believed our report, and to whom is the arm of the Lord revealed?"

How obstinate are wicked men in their perverse resolutions! Those foolish Ammonites had rather hire Syrians to maintain a war against Israel in so foul a quarrel, besides the hazard of their own lives, than confess the error of their jealous miscon

struction

It is one of the mad principles of wickedness, that it is a weakness to relent, and rather to die than yield. Even ill causes, once undertaken, must be upheld, although with blood; whereas the gracious heart, finding his own mistaking, doth not only remit of an ungrounded displeasure, but studies to be revenged of itself, and to give satisfaction to the offended.

The mercenary Syrians are drawn to venture their lives for a fee: twenty thousand of them are hired into the field against Israel. Fond pagans, that know not the value of a man! their blood cost them nothing, and they care not to sell it goodcheap. How can we think those men have souls, that esteem a little white earth above themselves? that never inquire into the justice of the quarrel, but the rate of the pay? that can rifle for drachms of silver in the bowels of their own flesh, and either kill or die for a day's wages?

Joab, the wise general of Israel, soon finds where the strength of the battle lay, and so marshals his troops, that the choice of his men shall encounter the vanguard of the Syrians. His brother Abishai leads the rest against the children of Ammon, with this covenant of mutual assistance, "If the Syrians be too strong for me, then thou shalt help me; but if the children of Ammon be too strong for thee, then will I come and help thee." It is a happy thing when the captains of God's people join together as brethren, and lend their hand to the aid of each other against the common adversary. Concord in defence, or assault, is the way to victory; as, contrarily, the division of the leaders is the overthrow of army.

the

Set aside some particular actions, Joab was a worthy captain, both for wisdom and valour. Who could either exhort or resolve

better than he?" Be of good courage, and let us play the men, for our people, and for the cities of our God; and the Lord do that which seemeth him good!" It is not either private glory or profit that whets his fortitude, but the respect to the cause of God and his people. That soldier can neve answer it to God, that strikes not more as a justiciar, than as an enemy; neither doth he content himself with his own courage, but he animates others. The tongue of a commander fights more than his hand. It is enough for private men to exercise what life and limbs they have: a good leader must, out of his own abundance, put life and spirits into all others: if a lion lead sheep into the field, there is hope of victory. Lastly, when he hath done his best, he resolves to depend upon God for the issue, not trusting to his sword, or his bow, but to the providence of the Almighty, for success, as a man religiously awful, and awfully confident, while there should be no want in their own endeavours. He knew well that the race was not to the swift, nor the battle to the strong; therefore he looks up above the hills whence cometh his salvation. All valour is cowardice to that which is built upon religion.

I marvel not to see Joab victorious, while he is thus godly. The Syrians fly before him like flocks of sheep; the Ammonites follow them; the two sons of Zeruiah have nothing to do but to pursue and execute. The throats of the Ammonites are cut, for cutting the beards and coats of the Israel. itish messengers: neither doth this revenge end in the field: Rabbah, the royal city of Ammon, is strongly beleaguered by Joab: the City of Waters (after well-near a year's siege) yieldeth; the rest can no longer hold out. Now Joab, as one that desireth more to approve himself a loyal and a careful subject, than a happy general, sends to his master David, that he should come personally, and encamp against the city, and take it: "Lest (saith he) I take it, and it be called after my name." O noble and admirable fidelity of a dutiful servant, that prefers his lord to himself, and is so far from stealing honour from his master's deserts, that he willingly remits of his own to add unto his! The war was not his; he was only employed by his sovereign: the same person, that was wronged in the ambassadors, revengeth by his soldiers. The praise of the act shall, like fountain water, return to the sea, whence it originally came. To seek a man's own glory, is not glory. Alas! how many are there, who being sent to sue for God, woo for themselves! O

God, it is a fearful thing to rob thee of that which is dearest to thee, glory, which, as thou wilt not give to any creature, so much less wilt thou endure that any creature should filch it from thee, and give it to himself! Have thou the honour of all our actions, who givest a being to our actions and us, and in both hast most justly regarded thine own praise!

CONTEMPLATION IV.-DAVID WITH BATHSHEBA AND URIAH.

WITH what unwillingness, with what fear, do I still look upon the miscarriage of the man after God's own heart! O holy prophet, who can promise himself always to stand, when he sees thee fallen and maimed with the fall? Who can assure himself of an immunity from the foulest sins, when he sees thee offending so heinously, so bloodily? Let profane eyes behold thee contentedly, as a pattern, as an excuse of sinning; I shall never look upon thee but through tears, as a woful spectacle of human infirmity.

While Joab and all Israel were busy in the war against Ammon, in the siege of Rabbah, Satan finds time to lay siege to the secure heart of David. Who ever found David thus tempted, thus foiled, in the days of his busy wars? Now only do I see the king of Israel rising from his bed in the evening: the time was, when he rose up in the morning to his early devotions; when he brake his nightly rest with public cares, with the business of the state: all that while, he was innocent, he was holy; but now that he wallows in the bed of idleness, he is fit to invite temptation. The industrious man hath no leisure to sin; the idle hath neither leisure nor power to avoid sin. Exercise is not more wholesome for the body than for the soul, the remission whereof breeds matter of disease in both. The water that hath been heated soonest freezeth. The most active spirit soonest tireth with slackening. The earth stands still, and is all dregs: the heavens ever move, and are pure. We have no reason to complain of the assiduity of the work: the toil of action is answered by the benefit; if we did less we should suffer more. Satan, like an idle companion, if he finds us busy, flies back, and sees it no time to entertain vain purposes with us: we cannot please him better, than by casting away our work, to hold chat with him; we cannot yield so far, and be guiltless.

Even David's eyes have no sooner the

sleep rubbed out of them, than they rove to wanton prospects: he walks upon his roof, and sees Bathsheba washing herself; inquires after her, sends for her, solicits her to uncleanness. The same spirit, that shut up his eyes in unseasonable sleep, opens them upon an enticing object: while sin hath such a solicitor, it cannot want either means or opportunity. I cannot think Bathsheba could be so immodest, as to wash herself openly, especially from her natural uncleanness. Lust is quick-sighted. David hath espied her, where she could espy no beholder. His eyes recoil upon his heart, and have smitten him with sinful desire.

There can be no safety to that soul, where the senses are let loose. He can never keep his covenant with God, that makes not a covenant with his eyes. It is an idle presumption to think the outward man may be free, while the inward is safe. He is more than a man whose heart is not led by his eyes; he is no regenerate man, whose eyes are not restrained by his heart.

O Bathsheba, how wert thou washed from thine uncleanness, when thon yieldedst to go into an adulterous bed! never wert thou so foul, as now when thou wert new washed. The worst of nature is cleanliness to the best of sin. Thou hadst been clean, if thou hadst not washed; yet for thee, I know how to plead infirmity of sex, and the importunity of a king. But what shall I say for thee, O thou royal prophet, and prophetical king of Israel? Where shall I find ought to extenuate that crime, for which God himself hath noted thee? Did not thine holy profession teach thee to abhor such a sin more than death? Was not thy justice wont to punish this sin with no less than death? Did not thy very calling call thee to a protection and preservation of justice, of chastity in thy subjects? Didst thou want store of wives of thine own? Wert thou restrained from taking more? Was there no beauty in Israel, but in a subject's marriage bed? Wert thou overcome by the vehenient solicitations of an adulteress? Wert thou not the tempter, the prosecutor of this uncleanness? I should accuse thee deeply, if thou hadst not accused thyself; nothing wanted to greaten thy sin. or our wonder and fear. O God, whither do we go, if thou stay us not? Who ever amongst the millions of thy servants could find himself furnished with stronger preservatives against sin? Against whom could such a sin find less pretence of prevailing? O keep thou us, that presumptuous sins prevail not over

us; so only shall we be free from great offences.

The suits of kings are imperative: ambition did now prove a bawd to lust. Bathsheba yielded to offend God, to dishonour her husband, to clog and wound her own soul, to abuse her body. Dishonesty grows bold, when it is countenanced with greatness. Eminent persons had need be careful of their demands: they sin by authority, that are solicited by the mighty.

Had Bathsheba been mindful of her matrimonial fidelity, perhaps David had been soon checked in his inordinate desire; her facility furthers the sin. The first motioner of evil is most faulty; but as in quarrels, so in offences, the second blow (which is the consent) makes the fray. Good Joseph was moved to folly by his great and beautiful mistress; this fire fell upon wet tinder, and therefore soon went out.

Sin is not acted alone; if but one party be wise, both escape. It is no excuse to say, I was tempted, though by the great, though by the holy and learned: almost all sinners are misled by that transformed angel of light. The action is that we must regard, not the person. Let the mover be never so glorious, if he stir us to evil, he must be entertained with defiance.

The God, that knows how to raise good out of evil, blesses an adulterous copulation with that increase, which he denies to the chaste embracements of honest wedlock. Bathsheba hath conceived by David; and now at once conceives a sorrow and care how to smother the shame of her conception: he that did the fact, must hide it.

O David, where is thy repentance? where is thy tenderness and compunction of heart? where are those holy meditations, which had wont to take up thy soul? Alas, instead of clearing thy sin, thou labourest to cloak it, and spendest those thoughts in the concealing of thy wickedness, which thou shouldst rather have bestowed in preventing it. The best of God's children may not only be drenched in the waves of sin, but lie in them for the time, and perhaps sink twice to the bottom: what hypocrite could have done worse, than study how to cover the face of his sin from the eyes of men, while he regarded not the sting of sin in his soul?

As there are some acts wherein the hypo- | crite is a saint, so there are some wherein the greatest saint upon earth may be a hypocrite. Saul did thus go about to colour his sin, and is cursed. The vessels of mercy and wrath are not ever distinguishable by their actions: he makes the difference, that

will have mercy on whom he will, and whom he will he hardeneth.

It is rare and hard to commit a single sin. David hath abused the wife of Uriah: now he would abuse his person, in causing him to father a false seed. That worthy Hittite is sent for from the wars and now, after some cunning and far-fetched questions, is dismissed to his house, not without a present of favour. David could not but imagine, that the beauty of his Bathsheba must needs be attractive enough to a husband, whom long absence in wars had withheld all that while from so pleasing a bed; neither could he think, that since that face and those breasts had power to allure himself to an unlawful lust, it could be possible that Uriah should not be invited by them to an allowed and warrantable fruition.

That David's heart might now the rather strike him, in comparing the chaste resolutions of his servant with his own light incontinence, good Uriah sleeps at the door of the king's palace, making choice of a stony pillow, under the canopy of heaven, rather than the delicate bed of her whom he thought as honest as he knew fair. "The ark (saith he), and Israel, and Judah, dwell in tents, and my lord Joab, and the servants of my lord, abide in the open fields; shall I then go into my house to eat and drink, and lie with my wife? By thy life, and by the life of thy soul, I will not do this thing."

Who can but be astonished at this change, to see a soldier austere, and a prophet wanton? And how doth that soldier's austerity shame the prophet's wantonness? O zeal ous and mortified soul, worthy of a more faithful wife, of a more just master, how didst thou overlook all base sensuality, and hatedst to be happy alone! War and lust had wont to be reputed friends: thy breast is not more full of courage than chastity, and is so far from wandering after forbidden pleasures, that it refuseth lawful.

"There is a time to laugh, and a time to mourn; a time to embrace, and a time to be far from embracing." Even the best actions are not always seasonable, much less the indifferent. He, that ever takes liberty to do what he may, shall offend no less, than he that sometimes takes liberty to do what he may not.

If any thing, the ark of God is fittest to lead our tunes; according as that is either distressed, or prospereth, should we frame our mirth or mourning. To dwell in ceiled houses, while the temple lies waste, is the ground of God's just quarrel.

"How shall we sing a song of the Lord in a strange land? If I forget thee, O Je

rusalem, let my right hand forget her cunning; if I do not remember thee, let my tongue cleave to the roof of my mouth; yea, if I prefer not Jerusalem to my chief joy.'

As every man is a limb of the community, so must he be affected with the estate of the universal body, whether healthful or languishing: it did not more aggravate David's sin, that while the ark and Israel were in hazard and distress, he could find time to loose the reins to wanton desires and actions, than it magnifies the religious zeal of Uriah, that he abandons comfort, till he see the ark and Israel victorious.

Common dangers or calamities must (like the rapt motion) carry our hearts contrary to the ways of our private occasions. He, that cannot be moved with words, shall be tried with wine. Uriah had equally protested against feasting at home, and society with his wife to the one, the authority of a king forceth him abroad, in hope that the excess thereof shall force him to the other. It is like, that holy captain intended only to yield so much obedience as might consist with his course of austerity. But wine is a mocker: when it goes plausibly in, no man can imagine how it will rage and tyrannize; he, that receives that traitor within nis gates, shall too late complain of surprisal. Like unto that ill spirit, it insinuates sweetly, but in the end it bites like a serpent, and hurts like a cockatrice. Even good Uriah is made drunk: the holiest soul may be overtaken; it is hard gainsaying, where a king begins a health to a subject: where, O where will this wickedness end? David will now procure the sin of another to hide his own. Uriah's drunkenness is more David's offence than his. It is weakly yielded to of the one, which was wilfully intended of the other. The one was as the sinner, the other as the tempter.

Had not David known that wine was an inducement to lust, he had spared those superfluous cups. Experience had taught him, that the eye, debauched with wine, will look upon strange women. The drunkard may be anything save good. Yet in this the aim failed; grace is stronger than wine; while that withholds, in vain shall the fury of the grape attempt to carry Uriah to his own bed. Sober David is now worse than drunken Uriah. Had not the king of Israel been more intoxicate with sin, than Uriah with drink, he had not, in a sober intemperance, climbed up into that bed, which the drunken temperance of Uriah refused.

If David had been but himself, how had

he loved, how had he honoured this honest and religious zeal, in Lis so faithful servant, whom now he cruelly seeks to reward with death! That fact, which wine cannot hide, the sword shall. Uriah shall bear his own mittimus unto Joab: " Put ye Uriah in the forefront of the strength of the battle, and retire back from him, that he may be smitten and die." What is become of thee, O thou good Spirit, that hadst wont to guide thy chosen servant in his former ways? Is not this the man, whom we lately saw so heartsmitten, for but cutting off the lap of the garment of a wicked master, that is now thus lavish of the blood of a gracious and well-deserving servant? Could it be likely, that so worthy a captain could fall alone? Could David have expiated this sin with his own blood, it had been but well spent ; but to cover his sin with the innocent blood of others, was a crime above astonishment.

O the deep deceitfulness of sin! If the devil should have come to David, in the most lovely form of Bathsheba herself, and at the first should have directly, and in plain terms, solicited him to murder his best servant, I doubt not but he would have spit scorn in that face, on which he should other ways have doated; now, by many cunning windings, Satan rises up to that temptation, and prevails; that shall be done for a colour of guiltiness, whereof the soul would have hated to be immediately guilty: even those, that find a just horror in leaping down from some high tower, yet may be persuaded to descend by stairs to the bottom. He knows not where he shall stay, that hath willingly slipt into a known wickedness.

How many doth an eminent offender draw with him into evil? It could not be, but that divers of the attendants, both of David and Bathsheba, must be conscious to that adultery: great men's sins are seldom secret; and now Joab must be fetched in, as accessory to the murder. How must this example needs harden Joab against the conscience of Abner's blood! while he cannot but think, David cannot avenge that in me, which he acteth himself.

Honour is pretended to poor Uriah; death is meant. This man was one of the worthies of David; their courage sought glory in the difficultest exploits. That reputation had never been purchased, without attempts of equal danger. Had not the leader and followers of Uriah been more treacherous than his enemies were strong, he had come off with victory. Now, he was not the first or last that perished by his friends. David hath forgotten, that himself