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 appro bation of Absalom; and, not daring to put the life of his master upon 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 cu rious, of the safety of good princes.

Hushai fears not to descry the secrets of Absalom's counsel. Te 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 wis dom 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 aved. 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 providence. The acts of God must abate nothing of ours; rather must we labour, 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 reject: ed 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 dis graces, 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 Eyen those, that have not attained to the highest

of wisdom, have found contentment in a mediocrity. What

if thy counsel were despised? A wise man knows to live happily, in spight of an unjust contempt. What madness is this, to revenge another man's reputation upon thyself? And, while thou strivest for the highest room of wisdom, to run into the grossest extrémity 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 favour 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 Mehanaim, than Barzillai, Machir, 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.

VOL. I.

D D

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 upon 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 cu rious, of the safety of good princes.

Hushai fears not to descry the secrets of Absalom's counsel. Te 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 wis dom 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 re ceived their message; in the well of Bahurim, was their life aved. 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 providence. The acts of God must abate nothing of ours; rather must we labour, 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 reject: ed 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 dis graces, and to overrate them.

Now is David's prayer heard: Ahitophel's counsel is turned inte foolishness. Desperate Ahitophel! what if thou be not the wisest man of all Israel Eyen those, that have not attained to the highest

of wisdom, have found contentment in a mediocrity. What

if thy counsel were despised? A wise man knows to live happily, in spight of an unjust contempt. What madness is this, to revenge another man's reputation upon 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 арpointment 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 favour 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 Mehanaim, than Barzillai, Machir, 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.

VOL. I.

D D

How unreasonably favourable are the wars of a father! O holy David, what means this illplaced 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 in 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 handful 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?

many

of

The God of Hosts, with whom it is all one to save with with few, takes part with justice; and lets Israel feel, what it is to bear arms for a traitorous usurper. The sword devours twenty thousand of them; and the wood devours more than the sword. It must needs be a very universal rebellion, wherein so many pe