was serious and necessary. There was no place, no time, wherein it was not fit for a Samuel to offer peace-offerings unto God; but when a king should be anointed, there was no less than necessity in this service. Those, which must represent God to the world, ought to be consecrated to that majesty whom they resemble, by public devotions. Every important action requires a sacrifice to bless it; much more that act, which imports the whole church or commonwealth.

It was great news to see Samuel at Bethlehem. He was no gadder abroad: none but necessary occasions could make him stir from Ramah. The elders of the city therefore welcome him with trembling; not for that they were afraid of him, but of themselves. They knew that guest would not come to them for familiarity: straight do they suspect it was the purpose of some judgment, that drew him thither; Comest thou peaceably? It is a good thing, to stand in awe of God's messengers, and to hold good terms with them upon all occasions. The Bethlehemites are glad to hear of no other errand, but a sacrifice; and now must they sanctify themselves for so sacred a business. We may not presume to sacrifice unto God unsanctified: this were to mar a holy act, and to make ourselves more profane, by profaning that which should be holy.

All the citizens sanctify themselves; but Jesse and his sons were in a special fashion sanctified by Samuel. This business was most theirs, and all Israel in them. The more God hath to do with us, the more holy should we be.

With what desire did Samuel look upon the sons of Jesse, that he might see the face of the man whom God had chosen! And now, when Eliab the eldest son came forth, a man of a goodly presence, whose person seemed fit to succeed Saul, he thinks with himself, "This choice is soon made. I have already espied the head, on which I must spend this holy oil. This is the man, which hath both the privilege of nature in his primogeniture, and of outward goodliness in proportion. Surely, the Lord's anointed is before him." Even the holiest prophet, when he goes without God, runs into error. The best judgment is subject to deceit. It is no trusting any mortal man, when he speaks of himself. Our eyes can be led by nothing but signs and appearances, and those have commonly in them, either a true falsehood or uncertain truth.

That, which should have forewarned Samuel, deceived him. He, had seen the proof of a goodly stature unanswerable to their hopes, and yet his eye errs in the shape, He, that judgeth by the inside both of our hearts and actions, checks Samuel in this misconceit; Look not on his countenance, nor on the height of his stature, because I have refused him; for God seeth not as man seeth. The king, with whom God meant to satisfy the untimely desires of Israel, was chosen by his stature; but the king, with whom God meant to please himself, is chosen by the heart.

All the seven sons of Jesse are presented to the prophet: no one is omitted, whom their father thought capable of any respect. If either Samuel or Jesse should have chosen, David should never

have been king. His father thought him fit to keep sheep, his brethren fit to rule men; yet even David, the youngest son, is fetched from the fold, and by the choice of God destined to the throne. Nature, which is commonly partial to her own, could not suggest aught to Jesse, to make him think David worthy to be remembered in any competition of honour; yet him hath God singled out to rule.

God will have his wisdom magnified, in the unlikelihoods of his election. David's countenance was ingenuous and beautiful, but if it had promised so much as Eliab's or Abinadab's, he had not been in the fields, while his brethren were at the sacrifice. If we do altogether follow our eye, and suffer ourselves to be guided by outward respects, in our choice for God or ourselves, we cannot but go amiss.

What do we think the brethren of David thought, when they saw the oil poured upon his head? Surely, as they were envious enough, they had too much repined, if they had either fully apprehended the purpose of the prophet, or else had not thought of some improbability in the success. Either they understood not, or believed not, what God would do with their brother. They saw him graced with God's Spirit above his wont, but perhaps foresaw not whither it tended. David, as no whit changed in his condition, returns to his sheep again; and with an humble admiration of God's gracious respect to him, casts himself upon the wise and holy decree of the Almighty, resigning himself to the disposition of those hands which had chosen him; when suddenly a messenger is sent from Saul to call him in all haste, to that court whereof he shall once be master. The occasion is no less from God, than the event.

1 Sam. xvi.

DAVID CALLED TO THE COURT.

THAT the kingdom is, in the appointment of God, departed from Saul, it is his least loss: now the Spirit of God is also departed from him. One spirit is no sooner gone, but another is come; both are from God: even the worst spirits have not only permission, but commission from heaven, for the infliction of judgment. He, that at first could hide himself among the stuff, that he might not be king, is now so transported with this glory, that he grows passionate with the thought of foregoing it: Satan takes vantage of his melancholic dejection, and turns this passion into frenzy. God will have even evil spirits work by means: a distempered body and an unquiet mind are fit grounds for Satan's vexation.

Saul's courtiers, as men that were more witty than religious, advise him to music. They knew the strength of that skill, in allaying the fury of passions, in cheering up the dejected spirits of their master. This was done like some fond chirurgeon, that, when the bone is out of joint, lays some suppling poultices to the part,

for the assuaging of the ache, in the mean time not caring to remedy the luxation.

If they had said, "Sir, you know this evil comes from that God whom you have offended: there can be no help but in reconcilement: how easy is it for the God of Spirits to take off Satan! Labour your peace with him by a serious humiliation : make means to Samuel to further the atonement:" they had been wise counsellors, divine physicians; whereas now they do but skin over the sore, and leave it rankled at the bottom. The cure must ever proceed in the same steps with the disease, else in vain shall we seem to heal. There is no safety in the redress of evils, but to strike at the root.

Yet since it is no better with Saul and his courtiers, it is well it is no worse. I do not hear either the master or servants say, "This is an ill spirit; send for some magician, that may countermand him. There are forcible enchantments for these spiritual vexations; if Samuel will not, there are witches, that may give ease." But, as one that would rather be ill than do worse, he contents himself to do that, which was lawful, if insufficient. It is a shame to say, that he, whom God had rejected for his sin, was yet a saint to some that should be Christians, who care not how much they are beholden to the devil in their distresses, affecting to cast out devils by Beelzebub. In cases of loss or sickness, they make hell their refuge, and seek for patronage, but of an enemy. Here is a fearful agreement: Satan seeks to them in his temptations, they in their consultations seek to him; and, now they have mutually found each other, if they ever part, it is a miracle.

David had lived obscurely in his father's house; his only care and ambition was the welfare of the flock he tended; and now, while his father and his brothers neglected him as fit for nothing but the field, he is talked of at the court. Some of Saul's followers had been at Jesse's house, and taken notice of David's skill; and now, that harp, which he practised for his private recreation, shall make him of a shepherd a courtier. The music, that he meant only to himself and his sheep, brings him before kings. The wisdom of God thought fit to take this occasion, of acquainting David with that court, which he shall once govern. It is good, that our education should perfect our children in all those commendable qualities, whereto they are disposed. Little do we know, what use God means to make of those faculties, which we know not how to employ. Where the Almighty purposes an advancement, obscurity can be no prejudice. Small means shall set forward that, which God hath decreed.

Doubtless, old Jesse noted, not without admiration, the wonderful accordance of God's proceedings; that he, which was sent for out of the field to be anointed, should now be sent for out of the country into the court; and, now he perceived God was making way for the execution of that which he purposed, he attends the issue in silence, neither shall his hand fail to give furtherance to the

project of God. He therefore sends his son laden with a present to Saul.

The same God, which called David to the court, welcomes him thither. His comeliness, valour, and skill have soon won him favour in the eyes of Saul. The giver of all graces hath so placed his favours, that the greatest enemies of goodness shall see somewhat in the holiest men, which they shall affect, and for which they shall honour the persons of them, whose virtues they dislike; as contrarily, the saints on earth see somewhat to love even in the

worst creatures.

No doubt David sung to his harp: his harp was not more sweet, than his song was holy. Those psalms alone had been more powerful to chase the evil spirit, than the music was to calm passions; both together gave ease to Saul; and God gave this effect to both, because he would have Saul train up his successor. This sacred music did not more dispel Satan, than wanton music invites him; and more cheers him, than us: he plays and danceth at a filthy song; he sings at an obscene dance: our sin is his best pastime, whereas psalms, and hymns, and spiritual songs are torments unto the tempter, and music to the angels in heaven, whose trade is to sing hallelujahs in the choir of glory. 1 Sam. xvi.

DAVID AND GOLIATH.

AFTER the news of the Philistines' army, I hear no more mention of Saul's frenzy: whether the noise of war diverted those thoughtful passions; whether God for his people's sake took off that evil spirit, lest Israel might miscarry under a frantic governor.

Now David hath leisure to return to Bethlehem. The glory of the court cannot transport him to ambitious vanity: he would rather be his father's shepherd, than Saul's armour-bearer: all the magnificence and state which he saw, could not put his mouth out of the taste of a retired simplicity; yea rather he loves his hook the better, since he saw the court; and now his brethren serve Saul in his stead. A good heart hath learned to frame itself unto all conditions, and can change estates without change of disposition, rising and falling according to occasion. The worldly mind can rise easily, but, when it is once up, knows not how to descend either with patience or safety.

Forty days together had the Philistines and Israelites faced each other. They pitched on two hills, one in the sight of the other; nothing but a valley was betwixt them. Both stand upon defence and advantage: if they had not meant to fight, they had never drawn so near; and if they had been eager of fight, a valley could not have parted them. Actions of hazard require deliberation: not fury, but discretion must be the guide of war.

So had Joshua destroyed the giantly Anakims out of the land of Israel, that yet some were left in Azzah, Gath, and Ashdod; both, to shew Israel what adversaries their forefathers found in Canaan

and whom they mastered, as also that God might win glory to himself by these subsequent executions. Of that race was Goliath, whose heart was as high as his head his strength was answerable to his stature, his weapons answerable to his strength, his pride exceeded all, Because he saw his head higher, his arms stronger, his sword and spear bigger, his shield heavier than any Israelite's, he defies the whole host, and, walking between the two armies, braves all Israel with a challenge; Why are ye come out, to set your battle in array? Am not I a Philistine, and you servants to Saul? Choose you a man for you, and let him come down to me : give me a man, that we may fight together. Carnal hearts are carried away away with presumption of their own abilities; and, not finding matches to themselves in outward appearance, insult over the impotency of inferiors; and, as those that can see no invisible opposition, promise themselves certainty of success, Insolence and self-confidence argues the heart to be nothing, but a lump of proud flesh.

The first challenge of duel that ever we find, came out of the mouth of an uncircumcised Philistine; yet was that in open war, and tended to the saving of many lives, by adventuring one or two; and whosoever imitateth, nay surpasseth him in challenge to private duels, in the attempt partaketh of his uncircumcision, though he should overcome; and of his manner of punishment, if in such private combats he cast away his life. For of all such desperate prodigals we may say, that their heads are cut off by their own sword, if not by their own hand,

We cannot challenge men, and not challenge God, who justly challengeth to himself both to take vengeance and to give success. The more Goliath challenges and is unanswered, the more is he puffed up in the pride of his own power. And is there none of all Israel, that will answer this champion otherwise than with his heels? Where is the courage of him, that was higher than all Israel from the shoulders upward? The time was, when Nahash the Ammonite had made that tyrannous demand of the right eyes of the Gileadites, that Saul could ask unasked, What aileth the people to weep? and could hew his oxen in pieces to raise the spirits of Israel; and now he stands still, and sees the host turn their back, and never so much as asks, "What aileth the people to fly?" The time was, when Saul slew forty thousand Philistines in one day, and perhaps Goliath was in that discomfiture; and now one Philistine is suffered by him to brave all Israel forty days. Whence is this difference? The Spirit of God (the spirit of fortitude) was now departed from him. Saul was not more above himself, when God was with him, than he is below others, now that he is left of God. Valour is not merely of nature: nature is ever like itself; by this rule, he, that is once valiant, should never turn coward: but now we see the greatest spirits inconstant ; and those, which have given good proofs of magnanimity at other times, have bewrayed white livers unto their own reproach. He, that is the God of hosts, gives and takes away men's hearts at his pleasure. Neither is it