David could say no more, to testify his sorrow for his heinous sin against God, to Nathan, than Shimei says of himself to David; whereto may be added the advantage of a voluntary confession in this offender, which in David was extorted by the reproof of a prophet; yet is David's confession seriously penitent, Shimei's craftily hypocritical. Those alterations are justly suspected, which are shaped according to the times and outward occasions. The true penitent looks only at God and his sin, and is changed when all other things are themselves. his miseries, whose pardon thou now beg- | turn to itself; Absalom may relent; David gest with tears. The changes of worldly may remit: Where then are we that have minds are thankless, since they are neither helped to promote the conspiracy? The danwrought out of conscience nor love, but only ger is ours, while this breach may be pieced. by slavish fear of just punishment. There is no way but to engage Absalom in some further act, uncapable of forgiveness: besides the throne, let him violate the bed of his father; unto his treason, let him add an incest no less unnatural; now shall the world see that Absalom neither hopes nor cares for the reconciliation of a father. Our quarrel can never have any safe end but victory; the hope whereof depends upon the resolution of our followers: they cannot be resolute, but upon the unpardonable wickedness of their leader; neither can this villany be shameful enough, if it be secret. The closeness of evil argues fear, or modesty; neither of which can beseem him that would be a successful traitor. Set up a tent on the top of the house, and let all Israel be witnesses of thy sin, and thy father's shame. Ordinary crimes are for vulgar offenders; let Absalom sin eminently, and do that which may make the world at once to blush and wonder. Great offences had need of answerable satisfaction. As Shimei was the only man, of the house of Benjamin, that came forth and cursed David in his flight, so is he the first man (even before those of the house of Joseph, though nearer in situation) that comes to meet David in his return with prayers and gratulations. Notorious offenders may not think to sit down with the task of ordinary services: the retributions of their obedience must be proportionable to their crimes. CONTEMPLATION II.-AHITHOPHEL. So soon as David heard of Ahithophel's hand in that conspiracy, he falls to his prayers: "O Lord, I pray thee, turn the counsel of Ahithophel into foolishness." The known wisdom of his revolted counsellor made him a dangerous and dreadful adversary. Great parts misemployed cannot but prove most mischievous. When wickedness is armed with wit and power, none but a God can defeat it; when we are matched with a strong and subtle enemy, it is high time, if ever, to be devout. If the bounty of God have thought good to furnish his creatures with powers to war against himself, his wisdom knows how to turn the abuse of those powers to the shame of the owners, and the glory of the giver. O the policy of this Machiavel of Israel, no less deep than hell itself!" Go into thy father's concubines, which he hath left to keep the house: and when all Israel shall hear that thou art abhorred of thy father, the hands of all that are with thee shall be strong." The first care must be to secure the faction. There can be no safety in siding with a doubtful rebel. If Absalom be a traitor, yet he is a son. Nature may re Who would ever have thought that Ahithophel had lived at court, at the counciltable of a David? who would think that mouth had ever spoken well? Yet had he been no other than as the oracle of God to the religious court of Israel, even while he was not wise enough to be good. Policy and grace are not always lodged under one roof. This man, while he was one of David's deep counsellors, was one of David's fools, that said in their hearts, "There is no God;" else he could not have hoped to make good an evil with worse, to build the success of treason upon incest. Profane hearts do so contrive the plots of their wickedness, as if there were no overruling power to cross their designs, or to revenge them. He that sits in heaven laughs them to scorn, and so far gives way to their sins, as their sins may prove plagues unto themselves. These two sons of David met with pestilent counsel: Amnon is advised to incest with his sister; Absalom is advised to incest with his father's concubines; that by Jonadab, this by Ahithophel: both prevail. It is as easy at least to take ill counsel as to give it Proneness to villany in the great cannot want either projectors to devise, or parasites to execute the most odious sins. The tent is spread, lest it should not be conspicuous enough, on the top of the house. The act is done in the sight of all Israel. The filthiness of the sin was not so great as the impudency of the manner. When the prophet Nathan came with that heavy message of reproof and menace to David, after his sin with Bathsheba, he could say from God, "Behold, I will raise up evil against thee, out of thine own house, and will take thy wives before thine eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this | sun for thou didst it secretly, but I will do this thing before all Israel, and before this sun." The counsel of Ahithophel, and the lust of Absalom, have fulfilled the judgment of God. O the wisdom of the Almighty, that can use the worst evils well, and most justly make the sins of men his executioners! It was the sin of Reuben that he defiled his father's bed; yet not in the same height of lewdness. What Reuben did in a youthful wantonness, Absalom did in a malicious despite Reuben sinned with one, Absalom with ten; Reuben secretly, Absalom in the open eyes of heaven and earth: yet old Jacob could say of Reuben, "Thou shalt not excel; thy dignity is gone;" while Ahithophel says to Absalom, "Thy dignity shall arise from incest: climb up to thy father's bed, if thou wilt sit in his throne. Ahithophel was a politician; Jacob was a prophet: if the one spake from carnal sense, the other from divine revelation. Certainly, to sin is not the way to prosper: whatever vain fools promise to themselves, there is no wisdom, nor understanding, nor counsel, against the Lord. After the rebellion is secured for continuance, the next care is, that it may end in victory: this also hath the working head of Ahithophel projected. Wit and experience told him, that in these cases of assault, celerity uses to bring forth the happiest despatch; whereas protraction is no small advantage to the defendant: "Let me (saith he) choose out now twelve thousand men, and I will up, and follow after David this night; and I will come upon him when 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. Ahithophel 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 observes 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 Ahithophel 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 Ahithophel; yet his tongue shall refel Abithophel, 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 have 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 valour and skill, to give countenance to the inferences of his improbabilities. Lastly, he cunningly feeds the proud humour of Absalom, in magnifying the power and extent of his commands, and ends in the glorious boasts of his forepromised 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. Favour, both of speech and men, is not ever according to desert, but according to foreordination. The tongue of Hushai, and the heart of Absalom, are 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 Ahithophel, 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 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 despatch more effectual: Jonathan and Ahimaaz are sent, descried, pursued, preserved. The fidelity of a maid instructed them in their message, the subtilty 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 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 Ahithophel, 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 baulked; 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: "Ahithophel's counsel is turned into foolishness." Desperate Ahithophel! 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 upon thyself! and, while thou strivest for the highest room of wisdom, to run into the grossest extremity of folly! Wordly 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! Ahithophel 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 preposterous 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! CONTEMPLATION III. 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 takes 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 Mahanaim, 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." How unreasonably favourable 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. 66 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 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 bade 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 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. 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 perished. What virtue or merits can assure the hearts of the vul. gar, when so gracious a prince finds so many revolters? Let no man look to prosper by rebellion: the very thickets, and stakes, and pits, and wild beasts of the wood, shall conspire to the punishment of traitors. Amongst the rest, see how a fatal oak hath singled out the ringleader of this hateful insurrection, and will at once serve for his hangman and gallows, by one of those spreading arms snatching him away to speedy execution. Absalom was comely, and he knew it well enough: his hair was no small piece of his beauty, nor matter of his pride; it was his wont to cut it once a year, not for that it was too long, but too heavy; his heart would have borne it longer, if his neck had not complained: and now the justice of God hath plaited a halter of those locks. Those tresses had formerly hanged loosely dishevelled on his shoulders; now he hangs by them: he had wont to weigh his hair, and was proud to find it so heavy; now his hair poiseth the weight of his body, and makes his burden his torment. It is no marvel if his own hair turned traitor to him who durst rise up against his father. That part, which is misused by man to sin, is commonly employed by God to revenge: the revenge that it worketh for God, makes amends for the offence whereto it is drawn against God. The very beast whereon Absalom sat, as weary to bear so unnatural a burden, resigns over his load to the tree of justice: there hangs Absalom between heaven and earth, as one that was hated and abandoned both of earth and heaven; as if God meant to prescribe this punishment for traitors: Absalom, Ahithophel, and Judas, die all one death: so let them perish, that dare lift up their hand | against God's anointed! The honest soldier sees Absalom hanging in the oak, and dares not touch him; his hands were held with the charge of David: "Beware that none touch the young man Absalom." Joab, upon that intelligence, sees him, and smites him, with no less than three darts. What the soldier forebore in obedience, the captain doth in zeal; not fearing to prefer his sovereign's safety to his command, and more tendering the life of a king, and the peace of his country, than the weak affection of a father. I dare not sit judge betwixt his zeal and that obedience; betwixt the captain and the soldier: the one was a good subject, the other a good patriot; the one loved the king, the other loved David, and out of love disobeyed; the one meant as well as the other sped. As if God meant to fulfil the charge of his auointed, without any blame of his subjects, it pleased him to execute that immediate revenge upon the rebel, which would have despatched him without hand or dart: only the mule and the oak conspired to this execution; but that death would have required more leisure, than it was safe for Israel to give, and still life would give hope of rescue: to cut off all fears, Joab lends the oak three darts to help forward so needful a work of justice. All Israel did not afford so firm a friend to Absalom as Joab had been: who but Joab had suborned the witty widow of Tekoah to sue for the recalling of Absalom from his three years exile? who but he went to fetch him from Geshur to Jerusalem? who but he went to fetch him from his house at Jerusalem, whereto he had been two years confined, to the face, to the lips of David? Yet now he, that was his solicitor for the king's favour, is his executioner against the king's charge. With honest hearts, all respects, either of blood or friendship, cease in the case of treason: well hath Joab forgotten himself to be a friend to him, who had forgotten himself to be a son. Even, civilly, the king is our common father, our country our common mother; nature hath no private relations, which should not gladly give place to these: he is neither father, nor son, nor brother, nor friend, that conspires against the common parent. Well doth he, who spake parables for his master's son, now speak darts to his king's enemy, and pierces that heart which was false to so great a father. Those darts are seconded by Joab's followers; each man tries his weapon upon so fair a mark. One death is not enough for Absalom; he is at once hanged, shot, mangled, stoned. Justly was he lift up to the oak, who had lift up himself against his father and sovereign; justly is he pierced with darts, who had pierced his father's heart with so many sorrows; justly is he mangled, who hath dismembered and divided all Israel; justly is he stoned, who not only cursed, but pursued his own parent. Now Joab sounds the retreat, and calls off his eager troops from execution, however he knew what his rebellious countrymen had deserved in following an Absalom. Wise commanders know how to put a difference betwixt the heads of a faction and the misguided multitude; and can pity the one, while they take revenge on the other. So did Absalom esteem himself, that he thought it would be a wrong to the world to want the memorial of so goodly a person. God had denied him sons; how just it was that he should want a son, who had robbed his father of a son, who would have robbed himself of a father, his father of a kingdom! It had been pity so poisonous a plant should have been fruitful: his pride shall supply nature; he rears up a stately pillar in the king's dale, and calls it by his own name, that he might live in dead stones, who could not survive in living issue; and now behold this curious pile ends in a rude heap, which speaks no language but the shame of that carcass which it covers. Hear this, ye glorious fools, that care not to perpetuate any memory of yourselves to the world, but of ill-deserving greatness; the best of this af fectation is vanity; the worst, infamy and dishonour; whereas the memorial of the just shall be blessed and if his humility shall refuse an epitaph, and choose to hide himself under the bare earth, God himself shall engrave his name upon the pillar of eternity. a There now lies Absalom in the pit, under thousand grave-stones, in every of which is written his everlasting reproach. Well might this heap overlive that pillar; for when that ceased to be a pillar, it began to be a heap; neither will it cease to be a monument of Absalom's shame, while there are stones to be found upon earth. Even at this day, very pagans and pilgrims that pass that way, cast each man a stone into that heap, and are wont to say in a solemn execration, Cursed be the parricide Absalom, and cursed be all unjust persecutors of their parents, for ever. Fasten your eyes upon this woful spectacle, O all ye rebellious and ungracious children, which rise up against the loins and thighs from which ye fell; and know, that it is the least part of your punishment, that your carcasses rot in the earth, and your name in ignominy: these |