own son drove out from his house, from his throne, from the ark of God?

And now, when the depth of this grief deserved nothing but compassion, the foul mouth of Shimei entertains David with curses. There is no small cruelty, in the picking out of a time for mischief. That word would scarce gall at one season, which at another kil leth. The same shaft, flying with the wind, pierces deep, which, against it, can hardly find strength to stick upright. The valour and justice of children condemn it for injuriously cowardly, to strike their adversary when he is once down. It is the murder of the tongue, to insult upon those whom God hath humbled, and to draw blood of that back, which is yet blue from the hand of the Alnighty. If Shimei had not presumed upon David's dejection, he durst not have been thus bold; now, he, that perhaps durst not have looked at one of those worthies single, defies them all at once, and doth both cast and speak stones against David and all his army. The malice of base spirits sometimes carries them further, than the courage of the valiant.

In all the time of David's prosperity, we heard no news of Shimei: his silence and colourable obedience made him pass for a great subject; yet all that while was his heart unsound and traitorous. Peace and good success hide many a false heart, like as the snow-drift covers a heap of dung, which, once melting away, descries the rottenness that lay within. Honour and welfare are but flattering glasses of men's affections. Adversity will not deceive us; but will make a true report, as of our own powers, so of the disposition of others.

He, that smiled on David in his throne, curseth him in his flight. If there be any quarrels, any exceptions to be taken against a man, let him look to have them laid in his dish, when he fares the hardest, This practice have wicked men learned of their master, to take the utmost advantages of our afflictions. He that suffers had need to be double armed, both against pain and censure.

Every word of Shimei was a slander: he, that took Saul's spear from his head, and repented to have but cut the lap of his garment, is reproached as a man of blood: the man after God's own heart is branded for a man of Belial. He, that was sent for out of the fields to be anointed, is taxed for a usurper. If David's hand were stained with blood, yet not of Saul's house; it was his servant, not his master, that bled by him; yet is the blood of the Lord's anointed cast in David's teeth, by the spite of a false tongue. Did we not see David, after all the proofs of his humble loyalty, shedding the blood of that Amalekite, who did but say he shed Saul's? Did we not hear him lament passionately for the death of so ill a master, chiding the mountains of Gilboa on which he fell, and angrily wishing that no dew might fall where that blood was poured out, and charging the daughters of Israel to weep over Saul, who had clothed them in scarlet? Did we not hear and see him inquiring for any remainder of the house of Saul, that he might shew him the kindness of God? Did we not see him honouring lame

Mephibosheth, with a princely seat at his own table? Did we not see him revenging the blood of his rival Ishbosheth, upon the heads of Rechab and Baanah? What could any living man have done more, to wipe off these bloody aspersions? Yet is not a Shimei ashamed to charge innocent David, with all the blood of the house of Saul. How is it likely this clamorous wretch had secretly traduced the name of David, all the time of his government, that dares thus accuse him to his face, before all the mighty men of Israel, who were witnesses of the contrary!

The greater the person is, the more open do his actions lie to misinterpretation and censure. Every tongue speaks partially, according to the interest he hath in the cause, or the patient. It is not possible, that eminent persons should be free from imputations: innocence can no more protect them, than power.

If the patience of David can digest this indignity, his train cannot. Their fingers could not but itch, to return iron for stones. If Shimei rail on David, Abishai rails on Shimei. Shimei is of Saul's family; Abishai of David's: each speaks for his own. Abishai most justly bends his tongue against Shimei, as Shimei against David most unjustly. Had Shimei been any other than a dog, he had never so rudely barked at a harmless passenger; neither could he deserve less than the loss of that head, which had uttered such blasphemies against God's anointed. The zeal of Abishai doth but plead for justice, and is checked; What have I to do with you, ye sons of Zeruiah? David said not so much to his reviler, as to his abettor. He well saw, that a revenge was just, but not seasonable. He found the present a fit time, to suffer wrongs, not to right them; he therefore gives way rather meekly to his own humiliation, than to the punishment of another. There are seasons wherein lawful motions are not fit to be cherished: anger doth not become a mourner: one passion at once is enough for the soul. Unadvised zeal may be more prejudicial, than a cold remissness.

What if the Lord, for the correction of his servant, have said unto Shimei, Curse David; yet is Shimei's curse no less worthy of Abishai's sword. The sin of Shimei's curse was his own; the smart of the curse was God's. God wills that, as David's chastisement, which he hates, as Shimei's wickedness. That lewd tongue moved from God; it moved lewdly from Satan. Wicked men are never the freer from guilt or punishment, for that hand which the Holy God hath in their offensive actions. Yet David can say, Let him alone, and let him curse, for the Lord hath bidden him; as meaning to give a reason of his own patience, rather than Shimei's impunity. The issue shewed, how well David could distinguish betwixt the act of God and of a traitor; how he could both kiss the rod, and burn it. There can be none so strong motive of our meek submission to evils, as the acknowledgment of their original. He, that can see the hand of God striking him by the hand or tongue of an enemy, shall more awe the first mover of his arm, than na lign the instrument.

Even while David laments the rebellion of his son, he gains by

it; and makes that the argument of his patience, which was the exercise of it; Behold, my son, which came forth of my bowels, seeketh my life; how much more now may this Benjamite do it? The wickedness of an Absalom may rob his father of comfort, but shall help to add to his father's goodness. It is the advantage of great crosses, that they swallow up the less. One man's sin cannot be excused by another's; the lesser, by the greater; if Absalom be a traitor, Shimei may not curse and rebel: but the passion conceived from the indignity of a stranger, may be abated by the barder measure of our own. If we can therefore suffer, because we have suffered, we have profited by our affliction. A weak heart faints with every addition of succeeding trouble: the strong recol lects itself; and is grown so skilful, that it bears off one mischief with another.

It is not either the unnatural insurrection of Absalom, nor the unjust curses of Shimci, that can put David quite out of heart; It may be, that the Lord will look on mine affliction, and will requite good for his cursing this day. So well was David acquainted with the proceedings of God, that he knew cherishing was ever wont to follow stripes; after vehement evacuation, cordials; after a dark night, the clear light of the morning: hope therefore doth not only uphold, but cheer up his heart, in the midst of his sorrow. If we can look beyond the cloud of our affliction, and see the sunshine of comfort on the other side of it, we cannot be so discou raged with the presence of evil, as heartened with the issue; as, on the contrary, let a man be never so merry within, and see pain and misery waiting for, him at the door, his expectation of evil shall easily daunt all the sense of his pleasure. The retributions of temporal favours go but by peradventures; It may be, the Lord will look on mine affliction; of eternal, are certain and infallible. If we suffer, we shall reign: why should not the assurance of reigning make us triumph in suffering?

David's patience draws on the insolence of Shimei. Evil natures grow presumptuous upon forbearance: in good dispositions, injury unanswered grows weary of itself, and dies in a voluntary remorse; but in those dogged stomachs, which are only capable of the restraints of fear, the silent digestion of a former wrong provokes a second. Mercy had need to be guided with wisdom, lest it prove cruel to itself.

Oh the base minds of inconstant time-servers! Stay but awhile, till the wheel be a little turned, you shall see humble Shimei fall down on his face before David, in his return over Jordan: now, his submission shall equal his former rudeness; his prayers shall requite his curses; his tears make amends for his stones; Let not my lord impute iniquity unto me: neither do thou remember that which thy servant did perversely, the day that my lord the king went out of Jerusalem, that the king should take it to heart; for thy servant doth know that I have sinned. False-hearted Shimei! had Absalom prospered, thou hadst not sinned; thou hadst not repented: then hadst thou bragged of thine insultation over his miseries,

whose pardon thou now beggest with tears. The changes of worldly minds are thankless, since they are neither wrought out of conscience nor love, but only by slavish fear of just punishment.

David could say no more to testify his sorrow for his heinous sins against God to Nathan, than Shimei says of himself to Da vid; 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 others things are themselves.

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 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 2 Samuel xvi.

crimes.

AHITOPHEL,

So soon as David heard of Ahitophel's hand in that conspiracy, he falls to his prayers; O Lord, I pray thee, turn the counsel of Ahitophel 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.

Oh the policy of this Machiavel of Israel, no less deep than hell itself!"Go in to 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 return to itself: Absalom may relent; David may remit: where then are we, that have helped to promote the conspiracy? The danger is ours, while this breach may be pieced. There is no way, but to engage Absalom in some further act, incapable 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 de

pends upon the resolution of our followers: they cannot be reso fute, but upon the unpardonable wickedness of their leader. Nei ther can this villainy 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." 14

Who would ever have thought, that Ahitophel had lived at court, at the council-table 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 Ahitophel. Both prevail. It is as easy, at least, to take ill counsel, as to give it. Proneness to villainy 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 unto 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 coun sel of Ahitophel and the lust of Absalom have fulfilled the judg ment of God. Oh the wisdom of the Almighty, that can use the worst evils well, and most justly make the sins of men his execu tioners!

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 Ahitophel says to Absalom, "Thy dignity shall arise from incest; climb up to thy father's bed, if thou wilt sit in his throne." If Ahitophel