heinous. God sees not with the eyes of men: none but the priests should have dared to touch the ark; it was enough for the Levites to touch the bars that carried it; an unwarranted hand cannot so lightly touch the ark, but he strikes the God that dwells in it. No marvel if God strike that man with death, that strikes him with presumption: there was well near the same quarrel against the thousands of Bethshemesh, and against Uzzah; they died for looking into the ark, he for touching it: lest Israel should grow into a contemptuous familiarity with this testimony of God's presence, he will hold them in awe with judgments. The revenging hand of the Almighty, that, upon the return of the ark, staid at the house of Abinadab, upon the remove of the ark, begins there again. Where are those that think God will take up with a careless and slubbered service? | He whose infinite mercy uses to pass by our sins of infirmity, punisheth yet severely our bold faults. If we cannot do any thing in the degrees that he requireth, yet we must learn to do all things in the form that he requireth doubtless Uzzah meant no otherwise than well, in putting forth his hand to stay the ark; he knew the sacred utensils that were in it, the pot of manna, the tables of the law, the rod of Aaron which might be wronged by that over-rough motion; to these he offers his aid, and is stricken dead: the best intention cannot excuse, much less warrant us in unlawful actions. Where we do aught in faith, it pleases our good God to wink at and pity our weaknesses; but if we dare to present God with the well-meant services of our own making, we run into the indignation of God. There is nothing more dangerous than to be our own carvers in matters of devotion. I marvel not if the countenance of David were suddenly changed, to see the pale face of death in one of the chief actors in this holy procession. He, that had found God so favourable to him in actions of less worth, is troubled to see this success of a business so heartily directed unto his God: and now he begins to look through Uzzah at himself, and to say, "How shall the ark of the Lord come to me?" Then only shall we make a right use of the judgments of God upon others, when we shall fear them in ourselves, and, finding our sins at least equal, shall tremble in the expectation of the same deserved punishments. God intenus not only revenge in his execution, but reformation; as good princes regard not so much the smart of the evil past, as the prevention of the future, which is never attained, but when we make applications of God's hand, and draw common causes out of God's particular proceedings. I do not hear David say, Surely this man is guilty of some secret sin that the world knows not; God hath met with him, there is no danger to us; why should I be discouraged to see God just? We may go on safely and prosper. But here his foot stays, and his hand falls from his instrument, and his tongue is ready to tax his own unworthiness: How shall the ark of the Lord come unto me?" That heart is carnal and proud that thinks any man worse than himself. David's fear stays his progress: perhaps he might have proceeded with good success, but he dares not venture, where he sees such a deadly check. It is better to be too fearful than too forward, in those affairs which do immediately concern God. As it is not good to refrain from holy businesses, so it is worse to do them ill: awfulness is a safe interpreter of God's secret actions, and a wise guide of ours. This event hath holpen Obed-Edom to a guest he looked not for: God shall now sojourn in the house of him, in whose heart he dwelt before by a strong faith, else the man durst not have undertaken to receive that dreadful ark, which David himself feared to harbour. O the courage of an honest and faithful heart! ObedEdom knew well enough what slaughter the ark had made among the Philistines, and after that among the Bethshemites, and now he saw Uzzah lie dead before him: yet doth he not make any scruple of entertaining it; neither doth he say, My neighbour Abinadab was a careful and religious host to the ark, and is now paid with the blood of his son; how shall I hope to speed better? But he opens his doors with a bold cheerfulness, and, notwithstanding all those terrors, bids God welcome. Nothing can make God not amiable to his own; even his very justice is lovely. Holy men know how to rejoice in the Lord with trembling, and can fear without discouragement. The God of heaven will not receive any thing from men on free cost: he will pay liberally for his lodging; a plentiful blessing upon Obed-Edom, and all his household. It was an honour to that zealous Gittite, that the ark should come under his roof; yet God rewards that honour with benediction: never man was a loser by true god. liness. The house of Obed-Edom cannot this while want observation; the eyes of David and all Israel were never off from it. 66 to see how it fared with this entertainment. | Saul's daughter, casts it proudly in his face: And now, when they find nothing but a O how glorious was the king of Israel gracious acceptation and sensible blessing, this day, which was uncovered this day in the good king of Israel takes new heart, and the eyes of the maidens of his servants, as hastens to fetch the ark into his royal city. a fool uncovereth himself!" Worldly hearts The view of God's favours upon the godly can see nothing in actions of zeal, but folly is no small encouragement to confidence and madness. Piety hath no relish to their and obedience. Doubtless, Obed-Edom palate, but distasteful. was not free from some weaknesses: if the Lord should have taken the advantage of judgment against him, what Israelites had not been disheartened from attending the ark? Now David and Israel were not more affrighted with the vengeance upon Uzzah, than encouraged by the blessing of Obed-Edom. The wise God doth so order his just and merciful proceedings, that the awfulness of men may be tempered with love. Now the sweet singer of Israel revives his holy music, and adds both more spirit and more pomp to so devout a business. I did not before hear of trumpets, nor dancing, nor shouting, nor sacrifice, nor the linen ephod. The sense of God's past displeasure doubles our care to please him, and our joy in his recovered approbation; we never make so much of our health as after sickness, nor ever are so officious to our friend as after an unkindness. In the first setting out of the ark, David's fear was at least an equal match to his joy; therefore, after the first six paces, he offered a sacrifice, both to pacify God and thank him but now, when they saw no sign of dislike, they did more freely let themselves loose to a fearless joy, and the body strove to express the holy affection of the soul: there was no limb, no part, that did not profess their mirth by motion; no noise of voice or instrument wanted to assist their spiritual jollity: David led the way, dancing with all his might in his linen ephod. Uzzah was still in his eye: he durst not usurp upon a garment of the priests', but will borrow their colour to grace the solemnity, though he dare not the fashion. White was ever the colour of joy, and linen was light for use: therefore he covers his princely robes with white linen, and means to honour himself by his conformity to God's ministers. Those that think there is disgrace in the ephod, are far from the spirit of the man after God's own heart: neither can there be a greater argument of a foul soul, than a dislike of the glorious calling of God. Barren Michal hath too many sons that scorn the holy habit and exercises. She looks through her window, and seeing the attire and gestures of her devout husband, despiseth him in her heart: neither can she conceal her contempt, but, like David's heart did never swell so much at any reproach, as this of his wife: his love was for the time lost in his anger; and, as a man impatient of no affront so much as in the way of his devotion, he returns a bitter check to his Michal: " It was before the Lord, which chose me, rather than thy father, and all his house," &c. Had not Michal twitted her husband with the shame of his zeal, she had not heard of the shameful rejection of her father: now, since she will be forgetting whose wife she was, she shall be put in mind whose daughter she was. Contumelies, that are cast upon us in the causes of God, may safely be repaid. If we be meal-mouthed in the scorns of religion, we are not patient, but zealless: here we may not forbear her that lies in our bosom. If David had not loved Michal dearly, he had never stood upon those points with Abner: he knew, that if Abner came to him, the kingdom of Israel would accompany him; and yet he sends him the charge of not seeing his face, except he brought Michal, Saul's daughter, with him; as if he would not regard the crown of Israel, while he wanted that wife of his : yet here he takes her up roundly, as if she had been an enemy, not a partner of his bed. All relations are aloof off, in comparison of that betwixt God and the soul: "He that loves father, or mother, or wife, or child, better than me (saith our Saviour), is not worthy of me." Even the highest delights of our hearts must be trampled upon, when they will stand out in rivalry with God. O happy resolution of the royal prophet and prophetical king of Israel!" I will be yet more vile than thus, and will be low in mine own sight." He knew this very abasement heroical; and that the only way to true glory, is not to be ashamed of our lowest humiliation unto God. Well might he promise himself honour, from those whose contempt she had threatened. The hearts of men are not their own: he that made them overrules them, and inclines them to an honourable conceit of those that honour their Maker; so as holy men have ofttimes inward reverence, even where they have outward indignities. David came to bless his house; Michal brings a curse upon herself; her scorns shall make her childless to the day of her death. Barren- | government of Israel: so lame, that, if his ness was held in those times none of the age had fitted, his impotency had made him least judgments. God doth so revenge Da- unfit for the throne. Mephibosheth was vid's quarrel upon Michal, that her sudden not born a cripple; it was a heedless nurse disgrace shall be recompensed with perpe- that made him so. She, hearing of the tual: she shall not be held worthy to bear death of Saul and Jonathan, made such a son to him whom she unjustly contemned. haste to fly, that her young master was How just is it with God to provide whips lamed with the fall. Certainly there needed for the backs of scorners! It is no marvel no such speed to run away from David, if those that mock at goodness be plagued whose love pursues the hidden son of his with continual fruitlessness. brother Jonathan. How often doth our ignorant mistaking, cause us to run from our best friends, and to catch knocks and maims of them that profess our protection! CONTEMPLATION II. MEPHIBOSHETH AND ZIBA. Mephibosheth could not come otherwise than fearfully into the presence of David, whom he knew so long, so spitefully opposed by the house of Saul. He could not be ignorant that the fashion of the world is to build their own security upon the blood of the opposite faction; neither to think themselves safe, while any branch remains springing out of that root of their emula. tion. Seasonably doth David therefore first expel all those unjust doubts, ere he admi I will surely show thee kindness for Jonathan thy father's sake, and will restore thee all the fields of Saul thy father, and thou shalt eat bread at my table continually." David can see neither Saul's blood, nor lame legs in Mephibosheth, while he sees in him the features of his friend Jonathan: how much less shall the God of mercies regard our infirmities, or the corrupt blood of our sinful progenitors, while he beholds us in the face of his Son, in whom he is well pleased! So soon as ever David can but breathe himself from the public cares, he casts back his thoughts to the dear remembrance of his Jonathan. Saul's servant is likely to give him the best intelligence of Saul's sons: the question is therefore moved to Ziba, "Remaineth there none of the house of Saul?" And, lest suspicion might conceal the remainders of an emulous line, in fear of revenge intended, he adds, "Onnister his further cordials: "Fear not, for whom I may show the mercy of God for Jonathan's sake?" O friendship worthy of the monuments of eternity! fit only to requite him whose love was more than the love of women! He doth not say, Is there any of the house of Jonathan?-but of Saul?-that, for his friend's sake, he may show favour to the posterity of his persecutor. Jonathan's love could not be greater than Saul's malice, which also survived long in his issue, from whom David found a busy and stubborn rivality for the crown of Israel: yet, as one that gladly buried all the hostility of Saul's house in Jonathan's grave, he asks, "Is there any man left of Saul's house, that I may show him mercy for Jonathan's sake?" It is true love, that, overliving the person of a friend, will be inherited of his seed; but to love the posterity of an enemy in a friend, it is a miracle of friendship. The formal amity of the world is confined to a face, or to the possibility of recompense, languishing in the disability, and dying in the decease of the party affected. That love was ever false that is not ever constant, and the most operative when it cannot be either known or requited. To cut off all unquiet competition for the kingdom of Israel, the providence of God had so ordered, that there is none left of the house of Saul, besides the sons of his concubines, save only young and lame Mephibosheth: so young, that he was but five years of age when David entered upon the Favours are wont so much more to affect us, as they are less expected by us. Mephibosheth, as overjoyed with so comfortable a word, and confounded in himself at the remembrance of the contrary deservings of his family, bows himself to the earth, and says, "What is thy servant, that thou shouldst look upon such a dead dog as 1 am?" I find no defect of wit, though of limbs, in Mephibosheth: he knew himself the grandchild of the king of Israel, the son of Jonathan, the lawful heir of both; yet in regard of his own impotency, and the trespass and rejection of his house, he thus abaseth himself unto David. Humiliation is a right use of God's affliction. What if he was born great? If the sin of his grandfather hath lost his estate, and the hand of his nurse hath deformed and disabled his person, he now forgets what he was, and calls himself worse than he is, a dog." Yet, "a living dog is better than a dead lion." There is dignity and comfort in life; Mephibosheth is therefore a dead dog unto David. It is not for us to nourish the same spirits in our adverse estate, that we found in our highest prosperity. What use have we made of God 3 hand, if we be not the lower with our fall? God intends we should carry our cross, not make a fire of it to warm us: it is no bearing up our sails in a tempest. Good David cannot disesteem Mephibosheth ever the more for disparaging himself; he loves and honours this humility in the son of Jonathan. There is no more certain way to glory and advancement, than a lowly dejection of ourselves. He that made himself a dog, and therefore fit only to lie under the table, yea a dead dog, and therefore fit only for the ditch, is raised up to the table of a king; his seat shall be honourable, yea royal; his fare delicious, his attendance noble. How much more will our gracious God lift up our heads unto true honour before men and angels, if we can be sincerely humbled in his sight! If we miscall ourselves in the meanness of our conceits to him, he gives us a new name, and sets us at the table of his glory. It is contrary with God and men: if they reckon of us as we set ourselves, he values us according to our abasements. Like a prince truly munificent and faithful, David promises and performs at once. Ziba, Saul's servant, hath the charge given him of the execution of that royal word: "He shall be the bailiff of this great husbandry of his master Mephibosheth." The land of Saul, however forfeited, shall know no other master than Saul's grandchild. As yet, Saul's servant had sped better than his son. I read of twenty servants of Ziba, none of Mephibosheth. Earthly possessions do not always admit of equal divisions. The wheel is now turned up: Mephibosheth is a prince; Ziba is his officer. I cannot but pity the condition of this good son of Jonathan: into ill hands did honest Mephibosheth fall; first of a careless nurse, then of a treacherous servant: she maimed his body; he would have overthrown his estate. After some years of eyeservice to Mephibosheth, wicked Ziba intends to give him a worse fall than his nurse. Never any court was free from detractors, from delators, who, if they see a man to be a cripple, that he cannot go to speak for himself, will be telling tales of him in the ears of the great. Such a one was this perfidious Ziba. who, taking the opportunity of David's flight from his son Absalom, follows him with a fair present, and a false tale, accusing his impotent master of a foul and traitorous ingratitude, labouring to tread upon his lame lord, to raise himself to ho nour. True-hearted Mephibosheth had as good a will as the best: if he could have commanded legs, he had not been left behind David. Now, that he cannot go with him, he will not be well without him, and therefore puts himself to a wilful and sullen penance for the absence and danger of his king; he will not so much as put on clean clothes for the time, as he that could not have any joy in himself for the want of his lord David. Unconscionable miscreants care not how they collogue, whom they slander, for a private advantage. Lewd Ziba comes with a gift in his hand, and a smooth tale in his mouth: O, sir, you thought you had a Jonathan at home, but you will find a Saul: it were pity but he should be set at your table, that would sit in your throne! You thought Saul's land would have contented Mephibosheth, but he would have all yours; though he be lame, yet he would be climbing: would you have thought that this cripple could be plotting for your kingdom, now that you are gone aside? Ishbosheth will never die while Mephibosheth lives. How did he now forget his impotence, and raised up his spirits in hope of a day; and durst say, that now the time was come, wherein the crown should revert to Saul's true heir. O viper! if a serpent bite in secret when he is not charmed, no better is a slanderer. Honest Mephibosheth, in good manners, made a dead dog of himself, when David offered him the favour of his board; but Ziba would make him a very dog indeed, an ill-natured cur, that when David did thus kindly feed him at his own table, would not only bite his fingers, but fly at his throat. But what shall we say to this? Neither earthly sovereignty, nor holiness, can exempt men from human infirmity. Wise and good David hath now but one ear, and that misled with credulity. His charity in believing Ziba, makes him uncharitable in distrusting, in censuring Mephibosheth. The detractor hath not only sudden credit given him, but Saul's land. Jonathan's son hath lost (unheard) that inheritance which was given him unsought. Hearsay is no safe ground of any judgment; Ziba slanders, David believes, Mephibosheth suffers. Lies shall not always prosper: God will not abide the truth to be ever oppressed. At last Jonathan's lame son shall be found as sound in heart, as lame in his body; he, whose soul was like his father Jonathan's soul, whose body was like to his grandfather Saul's soul, meets David, as it was high time, upon his return; bestirs his tongue to discharge himself of so foul a slander the more horrible the crime had been, the more Are these his hot burning coals?" Thou and Ziba divide." He that had said, Their tongue is a sharp sword; now that the sword of just revenge is in his hand, is this the know not whether excess or want of mercy may prove most dangerous in the great: the one discourages good intentions with fear; the other may encourage wicked practices through presumption: those that are in eminent place must learn the mid-way betwixt both; so pardoning faults, that they may not provoke them; so punishing them, that they may not dishearten virtuous and wellmeant actions: they must learn to sing that absolute ditty, whereof David had here for. gotten one part, of mercy and judgment. CONTEMPLATION III.-HANUN AND DAVID'S villanous was the unjust suggestion of it, and the more necessary was a just apology: sweetly, therefore, and yet passionately, doth he labour to greaten David's favours to him, his own obligations and vileness; show-blow he gives?" Divide the possession." 1 ing himself more affected with his wrong, than with his loss; welcoming David home with a thankful neglect of himself, as not caring that Ziba had his substance, now that he had his king. David is satisfied; Mephibosheth restored to favour and lands: here are two kind hearts well met. David is full of satisfaction from Mephibosheth; Mephibosheth runs over with joy in David: David, like a gracious king, gives Mephibosheth, as before, Saul's lands to halves with Ziba; Mephibosheth, like a king, gives all to Ziba, for joy that God had given him David: all had been well, if Ziba had fared worse. Pardon me, O holy and glorious soul of a prophet, of a king, after God's own heart! I must needs blame thee for mercy; a fault that the best and most generous natures are most subject to: it is a pity that so good a thing should do hurt; yet we find that the best, misused, is most dangerous. Who should be the pattern of kings, but the King of God? Mercy is the goodliest flower in his crown; much more in theirs, but with a difference: God's mercy is infinite, theirs limited: he says, "I will have | mercy on whom I will;" they must say, I will have mercy on whom I should: and yet he, for all his infinite mercy, hath vessels of wrath, so must they; of whom his justice hath said, "Thine eye shall not spare them." A good man is pitiful to his beast; shall he therefore make much of toads and snakes? O that Ziba should go away with any possession, save of shame and sorrow! that he should be coupled with a Mephibosheth in a partnership of estates! O that David had changed the word a little! A division was due here indeed-but of Ziba's ears from his head, or his head from his shoulders, for going about so maliciously to divide David from the sons of Jonathan: an eye for an eye was God's rule. If that had been true which Ziba suggested against Mephibosheth, he had been worthy to lose his head with his lands; being false, it had been but reason Ziba should have changed heads with Mephibosheth. Had not holy David himself been so stung with venomous tongues, that he cries out, in the bitterness of his soul," What reward shall be given thee, O thou false tongue? even sharp arrows, with hot burning coals." He that was so sensible of himself in Doeg's wrong, doth he feel so little of Mephibosheth in Ziba's? Are these the arrows of David's quiver? It is not the meaning of religion to make men uncivil. If the king of Ammon were heathenish, yet his kindness may be acknowledged, may be returned, by the king of Israel. I say not but that perhaps David might maintain too strait a league with that forbidden nation. A little friendship is enough to an idolater; but even the savage cannibals may receive an answer of outward courtesy. If a very dog fawn upon us, we stroke him on the head, and clap him on the side; much less is the common band of humanity untied by grace. Disparity, in spiritual professions, is no warrant for ingratitude. He therefore, whose good nature proclaimed to show mercy to any branch of Saul's house for Jonathan's sake, will now also show kindness to Hanun, for the sake of Nahash his father. It was the same Nahash that offered the cruel condition to the men of Jabesh-Gilead, of thrusting out their right eyes for the admission into his covenant. He that was thus bloody in his designs against Israel, yet was kind to David, perhaps for no cause so much as Saul's opposition; and yet even this favour is held worthy both of memory and retribution. Where we have the acts of courtesy, it is not necessary we should enter into a strict examination of the grounds of it; while the benefit is ours, let the intention be their own. Whatever the hearts of men are, we must look at their hands. and repay, not what they meant, but what they did. Nahash is dead; David sends ambassadors to condole his loss, and to comfort his son Hanun. No Ammonite but is sadly affected with the death of a father, though |