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 Dàvid; 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 mişemployed 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 Jute, but upon the unpardonable wickedness of their leader. Neither can this villainy be shameful enough, if it be secret. The closeness of evil argues fear or modesty; neither of which can be seem 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.”

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 evilwith 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 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 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

were 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 Ahitophel projected. Wit and experience told him, that, in these cases of assault, celerity uses to bring forth the happiest dispatch whereas protraction is no small advantage to the defendant. Let me, saith he, chuse out now twelve thousand men, and I will up, and follow after David this night; and I will come upon him, while 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. Ahitophel 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 observeth 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 Ahitophel, 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 coun sel so sure, as that of Ahitophel; yet his tongue shall refel Ahitophel, 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 fore-promised 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 fore-ordination. The tongue of Hushai, and the heart of Absalom, is 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 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 curious, 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 inte foolishness. Desperate Ahitophel! what if thou be not the wisest man of all Israel? Eyen those, that have not attained to the highest +ch 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 pointment we live here, for his most wise and holy purposes hath found means to make life sweet, and death terrible.

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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.