As it is a shame to be beaten, so yet the shame is less by how much the victor is greater. To mitigate the grief and indigna- ❘ tion of Benhadad's foil, his parasites ascribe it to gods, not to men: a human power could no more have vanquished him, than a divine power could by him be resisted: "Their gods are gods of the hills." Ignorant Syrians, that name gods and confine them, varying their deities according to situations: they saw that Samaria, whence they were repelled, stood upon the hill of Shemer; they saw the temple of Jerusalem | stood upon Mount Sion; they knew it | usual with the Israelites to sacrifice in their high places, and perhaps they had heard of Elijah's altar upon mount Carmel; and now they sottishly measure the effects of the power by the place of the worship, as if he, that was omnipotent on the hill, was impotent in the valley. What doltish conceits doth blind paganism frame to itself of a godhead! As they have many gods, so finite; every region, every hill, every dale, every stream, hath their several gods, and each so knows his own bounds, that he dares not offer to encroach upon the other, or, if he do, buys it with loss. Who would think that so gross blockishness should find harbour in a reasonable soul? A man doth not alter with his station: he that wrestled strongly upon the hill, loseth not his force in the plain; all places find him alike active, alike valorous: yet these barbarous Aramites shame not to imagine that of God, which they would blush to affirm of their own champions. Superstition infatuates the heart out of measure; neither is there any fancy so absurd or monstrous, which credulous infidelity is not ready to entertain with applause.

In how high scorn doth God take it, to be thus basely undervalued by rude heathens! This very misopinion concerning the God of Israel shall cost the Syrians a shameful and perfect destruction. They may call a council of war, and lay their heads together, and change their kings into captains, and the hills into valleys; but they shall find more graves in the plains than in the mountains. This very misprision of God shall make Ahab, though he were more lewd, victorious: an hundred thousand Syrians shall fall in one day by those few hands of Israel; and a dead wall in Aphek, to whose shelter they fled, shall revenge God upon the rest that remained. The stones in the wall shall rather turn executioners, than a blasphemous Aramite shall escape unre venged! So much doth the jealous God hate to be robbed of his glory, even bv ig

norant pagans, whose tongues might seem no slander. That proud head of Benhadad, that spoke such big words of the dust of Israel, and swore by his gods that he would kill and conquer, is now glad to hide itself in a blind hole of Aphek; and now, instead of questioning the power of the God of Israel, is glad to hear the mercy of the kings of Israel: " Behold now, we have heard that the kings of the house of Israel are merciful kings; let us, I pray thee, put sackcloth on our loins, and ropes on our heads, and go out to the king of Israel; peradventure he will save thy life."

There can be no more powerful attractive of humble submission, than the intimation and conceit of mercy; we do at once fear and hate the inexorable. This is it, O Lord, that allures us to thy throne of grace, the knowledge of the grace of that throne with thee is mercy and plenteous redemption; thine hand is open before our mouths, before our hearts. If we did not see thee smile upon suitors, we durst not press to thy footstool. Behold now, we know that the king of heaven, the God of Israel, is a merciful God; let us put sackcloth upon our loins, and strew ashes upon our heads, and go meet the Lord God of Israel, that he may save our souls.

How well doth this habit become insolent and blasphemous Benhadad and his followers! a rope and sackcloth! a rope for a crown, sackcloth for a robe! Neither is there less change in the tongue: "Thy servant Benhadad saith, I pray thee let me live;" even now the king of Israel said to Benhadad, " My Lord, O king, I am thine; tell my lord the king, all that thou didst send for to thy servant, I will do:" now Benhadad sends to the king of Israel"Thy servant Benhadad saith, I pray thee. let me live." He that was erewhile a lord and king, is now a servant; and he that was a servant to the king of Syria, is now his lord: he that would blow away all Israel in dust, is now glad to beg for his own life at the door of a despised enemy. No courage is so haughty, which the God of hosts cannot easily bring under: what are men or devils in those Almighty hands? The greater the dejection was, the stronger was the motive of commiseration; that hal ter pleaded for life, and that plea, but for a life, stirred the bowels for favour. How readily did Ahab see, in Benhadad's sudden misery, the image of the instability of all human things, and relents at the view of so deep and passionate a submission! Had not Benhadad said, "Thy servant, Ahab had never said, "My brother." Sel

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dom ever was there loss in humility. How much less can we fear disparagement in the annihilating of ourselves before that infinite Majesty! The drowning man snatches at every twig: it is no marvel if the messengers of Benhadad catch hastily at that last of grace, and hold it fast," Thy brother Benhadad." Favours are wont to draw on each other; kindnesses breed on themselves; neither need we any other persuasions to beneficence, than from our own acts. Ahab calls for the king of Syria, sets him in his own chariot, treats with him of an easy yet firm league, gives him both his life and his kingdom. Neither is the crown of Syria sooner lost than recovered; only he, that came a free prince, returns tributary; only his train is clipped too short for his wings; a hundred and twenty-seven thousand Syrians are abated of his guard homeward. Blasphemy hath escaped too well. hath at once peace with Benhadad, war with God: God proclaims it by his herald, one of the sons of the prophets; not yet in his own form, but disguised, both in fashion and complaint. It was a strange suit of a prophet, "Smite me, I pray thee:" many a prophet was smitten and would not; never any but this wished to be smitten. The rest of his fellows were glad to say, Save me;" this only says, "Smite me. His honest neighbour, out of love and reverence, forbears to strike: there are too many, thinks he, that smite the prophets, though I refrain; what wrong hast thou done, that I should repay with blows? Hadst thou sued for a favour, I could not have denied thee: now thou suest for thine hurt, the denial is a favour. Thus he thought, but charity cannot excuse disobedience. Had the man of God called for blows upon his own head, the refusal had been just and thankworthy; but now that he says, In the word of the Lord, smite me," this kindness is deadly: Because thou hast not obeyed the voice of the Lord, behold, as soon as thou art departed from me, a lion shall slay thee." It is not for us to examine the charges of the Almighty: be they never so harsh or improbable, if they be once known for his, there is no way but obedience or death. Not to smite a prophet, when God commands, is no less sin than to smite a prophet when God forbids. It is the divine precept or prohibition that either makes or aggravates an evil; and if the Israelite be thus revenged that smote not a prophet, what shall become of Ahab that smote not Benhadad! Every man is not thus indulgent: an easy request will gain blows to a prophet from the next

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hand, yea, and a wound in smiting. I know not whether it were an harder task for the prophet to require a wound, than for a well-meaning Israelite to give it: both must be done. The prophet hath what he would, what he must will, a sight of his own blood; and now disguised herewith, and with ashes upon his face, he waylays the king of Israel, and sadly complains of himself in a real parable, for dismissing a Syrian prisoner delivered to his hands, upon no less charge than his life, and soon receives sentence of death from his own mouth. Well was that wound bestowed, that struck Ahab's soul through the flesh of the prophet: the disguise is removed; the king sees not a soldier but a seer; and now finds that he hath unawares passed sentence upon himself. There needs no other doom than from the lips of the offender: "Thus saith the Lord, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people." Had not Ahab known the will of God concerning Benhadad, that had been mercy to an enemy, which was now cruelty to himself, to Israel. His ears had heard of the blasphemies of that wicked tongue. His eyes had seen God go before him, in the example of that revenge. No prince can strike so deep into his state, as in not striking: in private favour there may be public unmercifulness.

CONTEMPLATION II. AHAB AND NABOTH.

NABOTH had a fair vineyard: it had been better for him to have had none: his vineyard yielded him the bitter grapes of death. Many a one hath been sold to death by his lands and goods: wealth hath been a snare, as to the soul, so to the life. Why do we call those goods, which are many times the bane of the owner? Naboth's vineyard lay near to the court of Jezebel: it had been better for him had it been planted in the wilderness. Doubtless this vicinity made it more commodious to the possessor, but more envious and unsafe. It was now the perpetual object of an evil eye, and stirred those desires which could neither be well denied, nor satisfied: eminency is still joined with peril, obscurity with peace. There can be no worse annoyance to an inherit. ance, than the greatness of an evil neighbourhood. Naboth's vines stood too near the smoke of Jezebel's chimneys, too much within the prospect of Ahab's window. Now, lately, had the king of Israel been

twice victorious over the Syrians; no sooner is he returned home, than he is overcome with evil desires: the foil he gave was not worse than that he took. There is more true glory in the conquest of our lusts, than in all bloody trophies. In vain shall Ahab boast of subduing a foreign enemy, while he is subdued by a domestic enemy within his own breast. Opportunity and convenience are guilty of many a theft: had not this ground lain so fair, Ahab had not been tempted; his eye lets in this evil guest into the soul, which now dares come forth at the mouth: 46 Give me thy vineyard, that I may have it for a garden of herbs, because it is near to my house, and I will give thee a better vineyard for it; or, if it seem good to thee, I will give thee the worth of it in money." Yet had Ahab so much civility and justice, that he would not wring Naboth's patrimony out of his hands by force, but requires it upon a fair composition, whether of price or of exchange. His government was vicious, not tyrannical; propriety of goods was inviolably maintained by him no less was Naboth allowed to claim a right in his vineyard, than Ahab in his palace. This we owe to lawful sovereignty to call aught our own; and well worthy is this privilege to be repaid with all humble and loyal respects. The motion of Ahab, had it been to any other than an Israelite, had been as just, equal, reasonable, as the repulse had been rude, churlish, inhumane. It is fit that princes should receive due satisfaction in the just demands, not only of their necessities, but convenience and pleasure: well may they challenge this retribution to the benefit of our common peace and protection. If there be any sweetness in our vineyards, any strength in our fields, we may thank their sceptres: justly may they expect from us the commodity, the delight of their habitation; and if we gladly yield not to their full elbow-room, both of their site and provision, we can be no other than ungrateful. Yet dares not Naboth give any other answer to so plausible a motion, than, "The Lord forbid it me, that I should give thee the inheritance of my fathers." The honest Israelite saw violence in this ingenuity: there are no stronger commands than the requests of the great. It is well that Ahab will not wrest away this patrimony; it is not well that he desired it; the land was not so much stood upon as the law. One earth might be as good as another, and money equivalent to either; the Lord had forbidden to alien their inheritance. Naboth doth not fear loss, but sin: what Naboth might not lawfully do,

Ahab might not lawfully require. It pleased God to be very punctual and cautelous, both in the distinction and preservation of the entireness of these Jewish inheritances. Nothing but extreme necessity might warrant a sale of land, and that but for a time; if not sooner, yet, at the jubilee, it must revert to the first owner. It was not without a comfortable signification, that whosoever had once his part in the land of promise, could never lose it. Certainly Ahab could not but know this divine restriction, yet doubts not to say, Give me thy vine. yard." The unconscionable will know no other law, but their profit, their pleasure. A lawless greatness hates all limitations, and abides not to hear men should need any other warrant but will.

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Naboth dares not be thus tractable. How gladly would he be quit of his inheritance, if God would acquit him from the sin! not out of wilfulness, but obedience, doth this faithful Israelite hold off from this demand of his sovereign; not daring to please an earthly king, with offending the heavenly. When princes command lawful things, God commands by them; when unlawful, they command against God. Passive obedience we must give; active we may not: we follow them as subordinate, not as opposite, to the Highest.

Who cannot but see and pity the straits of honest Naboth? Ahab requires what God forbids; he must fall out either with his God or his king. Conscience carries him against policy; and he resolved not to sin, that he might be gracious: for a world he may not give his vineyard. Those who are themselves godless, think the holy care of others but idly scrupulous. The king of Israel could not choose but see, that only God's prohibition lay in the way of his designs, not the stomach of a froward subject; yet he goes away into his house heavy and displeased, and casts himself down upon his bed, turns away his face, and refuses his meat he hath taken a surfeit of Naboth's grapes, which mars his appetite, and threats his life. How ill can great hearts endure to be crossed, though upon the most reasonable and just grounds! Ahab's place called him to the guardianship of God's law; and now his heart is ready to break, that this parcel of that law may not be broken. No marvel if he made not dainty to transgress a local statute of God, did so shamefully violate the eternal law of both tables.

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I know not whether the spleen or the gall of Ahab be more affected; whether more of anger or grief, I cannot sav; but

sick he is, and keeps his bed, and baulks | his meat, as if he should die of no other death, than the salads that he would have nad. O the impotent passion and insatiable desires of covetousness! Ahab is lord and king of all the territories of Israel: Naboth is the owner of one poor vineyard. Ahab cannot enjoy Israel, if Naboth enjoy his vineyard. Besides Samaria, Ahab was the great lord paramount of Damascus and all Syria, the victor of him that was attended with two-and-thirty kings. Naboth was a plain townsman of Jezreel, the good husband of a little vineyard. Whether is the wealthier? I do not hear Naboth wish for any thing of Ahab's: I hear Ahab wishing, not without indignation of a repulse, for somewhat from Naboth. Riches and poverty are no more in the heart, than in the hand: he is wealthy, that is contented; he is poor, that wanteth more. O rich Naboth, that carest not for all the large pos- | sessions of Ahab, so thou mayest be the lord of thine own vineyard! Ŏ miserable Ahab, that carest not for thine own possessions, while thou mayest not be the lord of Naboth's vineyard!

He that caused the disease sends him a physician. Satan knew of old how to make use of such helpers. Jezebel comes to Ahab's bedside, and casts cold water in his face, and puts into him spirits of her own extracting: "Dost thou now govern the kingdom of Israel? Arise, eat bread, and let thine heart be merry; I will give thee the vineyard of Naboth." Ahab wanted neither wit nor wickedness; yet is he in both a very novice to this Sidonian dame. There needs no other devil than Jezebel, whether to project evil, or to work it. She chides the pusillanimity of her dejected husband, and persuades him his rule cannot be free, unless it be licentious; that there should be no bounds for sovereignty, but will. Already hath she contrived to have by fraud and force, what was denied to entreaty. Nothing needs but the name, but the seal, of Ahab: let her alone with the rest. How present are the wits of the weaker sex for the devising of wickedness! She frames a letter in Ahab's name to the senators of Jezreel, wherein she requires them to proclaim a fast, to suborn two false witnesses against Naboth, to charge him with blasphemy against God and the king, to stone him to death: a ready payment for a ich vineyard. Whose indignation riseth no, to hear Jezebel name a fast? The great contemners of the most important laws of God, yet can be content to make use of some divine, both statutes and

customs, for their own advantage. She knew the Israelites had so much remainder of grace, as to hold blasphemy worthy of death; she knew their manner was to expiate those crying sins with public humiliation; she knew that two witnesses at least must cast the offender: all these she urges. to her own purpose. There is no mischief so devilish, as that which is cloaked with piety. Simulation of holiness doubleth a villany. This murder had not been half so foul, if it had not been thus masked with a religious observation. Besides devotion. what a fair pretence of legality is here! Blasphemy against God and his anointed may not pass unrevenged. The offender is convented before the sad and severe bench of magistracy. The justice of Israel allows not to condemn an absent, an unheard malefactor: witnesses come forth and agree in the intentation of the crime; the judges rend their garments, and strike their breasts as grieved, not more for the sin than the punishment: their very countenance must say, Naboth should not die if his offence did not force our justice; and now he is no good subject, no true Israelite, that hath not a stone for Naboth.

Jezebel knew well to whom she wrote. Had not those letters fallen upon the times of a woful degeneration of Israel, they had received no less strong denials from the elders, than Ahab had from Naboth: "God forbid, that the senate of Jezreel should forge a perjury, belie truth, condemn innocency, brook corruption." Command just things, we are ready to die in the zeal of our obedience; we dare not imbrue our hands in the blood of an innocent.

But she knew whom she had engaged, whom she had marred, by making conscious. It were strange if they, who can countenance evil with greatness, should want factors for the unjustest designs. Miserable is that people whose rulers, instead of punishing, plot and encourage wickedness; when a distillation of evil falls from the head, upon the lungs of any state, there must needs follow a deadly consumption.

Yet perhaps there wanted not some colour of pretence for this proceeding: they could not but hear, that some words had passed betwixt the king and Naboth; haply it was suggested, that Naboth had secretly overlashed into saucy and contemptuous terms to his sovereign, such as neither might be well borne, nor yet, by reason of their privacy, legally convinced. The bench of Jezreel should but supply a form to the just matter and desert of condemnation: what was it for them to give their hand to this