HEer are three things 1 in David to be con­sidered, his sinne, his repentance, and his absolution. The first thing is his sinne, which is in­graven [Page 2] in my Text (as it were) with the point of a Diamond; and that with such great and Capitall Letters that a man may runne and read it, in these words: AND DAVID SAID VNTO NA­THAN, PECCAVI DOMI­NO, I HAVE SINNED A­GAINST THE LORD.

The second thing is his repen­tance, presented unto vs in the selfe same words, being vttered by way of lamentation, as though he should say: It is true Nathan, it is true that thou hast sayd, for I confesse I have sinned: alas! I have sinned most grievously, and that a­gainst the Lord.

The third thing is his absoluti­on, pronounced in these words: And Nathan sayd unto David, the Lord also hath put away thy sinne, thou shalt not dye. So first he sin­ned, secondly hee repented, and [Page 3] thirdly he was absolved. He sin­ned, there was the corruption of nature; he repented, there was the operation of the Spirit; hee was absolved, there was the unspeak­able goodnesse of God. In his sin let us behold our own frailety; in his repentance, let us learne our owne duty; in his absolution, let us magnifie Gods mercy.

The sinne of David reproued 2 by Nathan, and here confessed by himselfe, was first of all that hai­nous sinne of adulterie, and se­condly those other sinnes which he committed, while he went a­bout to hide and cloake his adul­tery. Of the former, at this time, by the grace of Christ; of the re­sidue heereafter, when it shall please the Lord. Now, that wee may rightly understand the hay­nousnesse of his adultery, let vs briefly ponder these foure points. [Page 4] 1. The quality of the person, or what manner of man this David was which committed adultery. 2. With whom. 3. When. 4. How he was plunged into this gulfe of sinne.

3 The first point is the quality of the person. Concerning which I may truly affirme, that David was the most eminent and remarkable man that was then living upon the face of the earth; for it was famously knowne both to Iewes and Gentiles, that the God of hea­ven had been his continuall Buck­ler and Defence, even from his youth up. He had defended him from a raging1. Sam. 17. 34 Beare, from a roa­ring Ibid. Lion, from a huge and terri­ble 1. Sam. 17. 4. 50 Giant, from the fury of the 1. Sam. 18. 27. & 23. 5 Philistines, from the cruell perse­cution of bloodthirsty1. Sam. 18. 11. & 23. 20. & 24. 16. & 26. 2. Saul, and in a word, from a thousand dan­gers. And as the Lord had com­passed [Page 5] him about with gracious deliverances, so he had crowned him with blessings upon blessings, temporal, spirituall, ordinarie, ex­traordinary. First, when he was a poore Shepheard following the Ewes, the Lord sent Samuel to a­noint him1. Sam. 16. 1 King over Israel. Se­condly, the Lord gave him a glo­rious victory over1. Sam. 17. 51 Golias, all Isra­el did see it, and reioiced. Third­ly, the Lord gave him honour in the hearts of the people, so that the women did sing in their dan­ces: 1. Sam. 18. 7 Saul hath slaine his thousands, & David his ten thousands. Fourth­ly, the heart of1. Sam. 18. 1 Ionathan the Kings sonne was knit vnto him: for he loved him, even as his own soule. Fiftly,1. Sam. 18. 20. Michal the Kings daughter loved him, so David be­came the Kings sonne in lawe. And after the death of Saul and Ionathan, the Lord advanced him [Page 6] to the royal throne, the glittering Diademe was set upon his head, he raigned over2. Sam. 5. 5 Iuda seven yeers and sixe moneths, and then over all Israel even from Dan to Bershe­ba. Besides all this, the Lord gave him plenty of1. chr. 28 gold and silver, and victory over all his2. Sam. 7. 1 enemies, so that his victorious banner was displayed, even from Ierusalem to the River Euphrates. Moreover, he was aAct. 2. 30 Prophet of the Lord, a type of Christ, a Secretary of the holy Ghost in penning those sacred and mellifluous Psalms, he was also the sweet Singer of Isra­el, and a Composer of those me­lodious harmonies that were used in the Tabernacle of God: hee was likewise one of theact. 2. 29 Patriarks, for so Saint Peter stiles him; and God hadact. 2. 30 sworne unto him that he should be one of the Progeni­tors of Iesus Christ. Now for [Page 7] inward gifts and graces, hee was a Child of God, a member of Christ, a Temple of the Holy Ghost, a vessell of grace, a sancti­fied Soul, a sweet and well tuned Cymbal, a heavenly Organ of an­gelicall sound; in all his workes he prays'd the Lord with words of glory, every Psalme breathing religion and devotion; in so much that God himselfe gave him this testimony, that hee was a man ac­cording to Gods owneact. 13. 22 heart. O what eminencie of grace, what sublimitie of honour, what pre­heminence of prerogatiues was here! and yet for all this, David, euen this David, committed adul­terie.

Now, that we may make vse of this example: first let vs obserue the frailty and infirmity of man. Behold, hee that was supposed to be strong as a Lyon, and tall as a [Page 8] 4 Cedar, was not only incountred, but also conquered with a temp­tation. Wherefore in his frailety, wee all may behold, as in a glasse, the plaine image of our owne im­becillity; for if the Lyon be con­quered, what shall the little Lamb doe? If the Cedars of Libanus be shaken, what shall the tender plant doe? Alas, what are wee if God withdraw his grace? Even the best man upon the face of the earth, if he were left to himselfe, should perish everlastingly. Look upon Saint Peter: ô what a confi­dence and hye conceit had he of himselfe! and yet for all his boa­sting, hee did not onely deny, but also forsweare his Master. Wher­fore, lay away all presumption, let no arogancy proceed out of your mouth, but let every man cōsider his own infirmity, & therby learn a holy and a gracious humility.

[Page 9] Secondly, let us observe the dan­ger 5 wherin we stand; for if David, a man according to Gods owne heart, were tempted, what man upon the face of the earth can be free from temptation? I confesse, that all men are not tempted alike to the same sinne of adultery. For as our Saviour sayth; There are some Eunuches which were so borne from their mothers wombe: Mat. 19. 12 but all men are tempted to one sinne or other. Now, where the banke is lowest, there the water will o­ver; where the wall is weakest, there the enemy will batter; and where man is weakest, there the divell will soonest assault him: for our adversarie is like to a cunning fisherman, he cōsiders the natures and inclinations of the fishes, and accordingly baiteth his hooke. If Iudas be covetous, the divell will baite his hooke for him with thir­tie [Page 10] pieces of siluer. If Achan love pride in apparell, the divell will angle for him with a goodly Ba­bylonish garment. If Absolon be ambitious, the divell will seeke to catch him with the hope of a kingdome. Thus hee observeth all, and accordingly he tempteth all, and therefore looke for temp­tation whosoever thou art. Alas, my brother, thou carriest sinfull flesh and bloud about thee, and dost thou thinke thou shalt not be tempted? The world is full of al­luring provocations, and doest thou think thou shalt not be temp­ted? The divell goeth about like a roaring Lion seeking whom hee may devoure, and dost thou think thou shalt not be tempted? Wee have an enemy, sayth SaintEpist. 1. Hie­rome, Cui nomina mille, mille nocendi artes, atque ego infoelix victorem me putabo dum capior? He hath a thou­sand [Page 11] names, and a thousand sub­till devices to intrap and intangle the soules of men, and I poore wretch, shall I thinke my selfe a Conquerour, even then when I am taken captive? Beleeve me, beleeve me, haec tranquillitas tem­pestas est, this calme will proove a storme: for even then thou art tempted, when thou thinkest thou art not tempted; nay therefore thou art tempted, because thou thinkest thy selfe free from temp­tation. Our blessed Saviour, when he taught his disciples to say; For­give vs our trespasses, hee taught them likewise to say, And leade vs not into temptation; thereby tea­ching us, that even those children of God, whose trespasses are forgi­ven, are still notwithstanding sub­iect to temptation. Wherefore, my sonne, when thou entrest into the service of God, prepare thy [Page 12] selfe for temptation.

6 Thirdly, seeing wee are all so weake and yet walke in such dan­ger, what is then to bee done? That we may learne of the Apo­stle, 1. Cor. 10. 12 Let him that thinketh he stan­deth, take heed lest he fall. But how shall we take heed? that we may learne of our blessed Saviour, when he sayth,Mat. 26. 41 Watch and Pray. If the watch be neglected but one night, the Citie may bee taken: David had kept watch and ward over his senses all his life time, and now neglecting it but one Eve­ning, he is not onely incountred, but carried away captive to the lawe of sinne. Wherefore wee had all neede to vse vigilancy and circumspection. Watch therefore and pray, that ye fall not into temptati­on. The Spirit indeed is willing, but the flesh is weake. And because it is weake, therefore neglect no good [Page 13] means that the Lord hath appoin­ted. And when thou hast done all that thou canst, put no confidence in thy selfe, but rely upon thy God, saying; O knit my heart unto thee, that I may feare thy name. And thus much of the first point, viz. the quality of the person which committed adultery: now I come to the second, that is, the partie with whom.

The understanding wherof wil 7 helpe vs to to discerne the nature and quality of the sin. For if both parties be single, it is single forni­cation: but if both, or one of them be either maried or contracted, in verbis de praesenti, it is adulterie. Wherby also it appears that there are sundry degrees in adulterie; but when a married man pollutes a married woman, that is adulte­ry in the highest degree. Now, with whom did David commit [Page 14] this folly? was it with a single woman? No, but with onealias Bathshua 1. Chr. 3. 5 Bath­sheba, an other mans wife. Then it was more then single fornicati­on: it was adulterie. But was not David himself also a married man? Yes vndoubtedly. Then both par­ties were maried, and therefore it was adultery in the highest de­gree. Yea, and peradventure he had moe wives then one. Verie true, he had many wives when he dwelt at1. chr. 3. 5 Hebron, and yet hee tooke him more when hee came to2. Sam. 5. 13 Ierusalem. And had hee so ample a remedy against concupi­scence, and yet would transgresse Gods holy ordinance, to eate of the forbidden tree? Had hee so many wives of his owne, and yet would defile the one onely wife of an other man? O most horri­ble and execrable adulterie, and that in the verie height of the [Page 15] highest degree! But whose wife was she? She was the wife of one Vrias, by Nation a Hittite, and stranger from the cōmon-wealth of Israel; but by grace a Proselyte, and an imbracer of the true Reli­gion, indeed a very holy and de­vout man. He was by profession a Souldier, a valiant Captaine, and reckoned among the2. Sam. 23. ver. vlt. 1. chr. 11. 41. Wor­thies of David. But where was he now? he was in the field at the siege of Rabba of the Ammonites, fighting for the glory of God, for the Arke of the Covenant, for the honour of his Prince, and for the good of his Countrey. And would such a man as David offer such a wrong, to such a man, at such a time? ô what a blemish & scandall was this for the Church of God? ô tell it not in Gath, and publish it not in the streets of As­kelon, lest the Daughters of the [Page 16] Philistines reioice, and the daugh­ters of the uncircumcised tri­umph. And thus much of the se­cond point.

8 But to come to the third point: When did he thus forget himself and transgresse the Commande­mēt of the most High? To which I answere, that the day and yeere are not recorded in holy Scrip­ture, neither can they be precisely collected out of the same. It see­meth that the Holy Ghost did passe them over of purpose, that they might be covered with eter­nall darkness, and everlastingly buried in the lake of oblivion. Wherfore let not that yeare bee measured with the motion of the sunne, let not that be numbred a­mong the dayes of the yeare, in that evening let no starre shine, wherein such a shining starre was eclipsed, and let that night for e­ver [Page 17] remaine in darkness, wherein was committed such a worke of darknes.

Notwithstanding, though wee 9 cannot define the time in parti­cular; yet we may describe it in generall, by three circumstances. For David incurred this sinne in his declining age, during the time of the warres with the Am­monites, he him selfe then lying at home in Ierusalem in plenty and prosperity, idleness & ease. First, it happened in his declining age: for David was thirty2 Sam. 5. 4. 5 years old when hee began to raigne, and he raigned in Hebron seaven yeares and six moneths; and then hee raigned in Ierusalē. After which time, first, hee wonne the fort of 2 Sam. 5. 7 Sion & expelled the Iebusites. Secōdly, he overcame the2 Sam. 5 20. and 5 25. and 8. 1 Phi­listines in three sundry battells. Thirdly, hee smote2 Sam. 8 2 the Moa­bites [Page 18] and measured them with lines. Fourthly, hee spoyled the children both of2 Sam. 8 12 Ammon and ibid. Amalec. Fitftly, hee fought a great battell with2 Sam. 8 3 Hadadezer King of Zobah in Armenia, vpon the river Euphrates; and he tooke from him a thousand Chariots, seaven hundred horsemen, and twenty thousand footmen. And when the Syrians of Damascus came to succor Hadadezer, David slew of them two & twenty thou­sand, and put garrisons in Syria Damascena. Sixtly, hee vanqui­shed Idumaea and put garrisons in 2 Sa. 8 14 Edom. Seaventhly, the King of2 Sam. 10. 6 Ammon, assisted with thir­tie three thousand Syrians, made warre against Israel; but Ioab for­ced them into their Citie. After a while they issue out againe, and 2 Sam. 10 16 Hadadezer brought foorth the Syrians beyond the river Euphra­tes; [Page 19] which David hearing, assem­bled all Israel, and went to battell and subdued the Syrians, who be­came his servants; and after that time assisted the Ammonites no more. The2 Sam. 11. 1 next spring fol­lowing David sent out Ioab and all Israel with him against the Am­monites. And in the mean while he lying at home in Ierusalem, de­filed himselfe with fleshly lusts. Now, so many great and sundry battels, and some of them so farre distant, with divers passages of peace between them, must needs require a long time and many yeares: which being added to the former thirtie seaven yeares and six moneths, I may safely say that David was then in his declining age. And yet he was not now ex­ceeding olde. For he lived in all but seaventie2 Sam. 5. 4 yeares, and it is evident that this happened be­fore [Page 20] the birth of Salomon, who is reckoned the1 Chr. 3 5 fourth sonne that Bathsheba bore to David. But whe­ther the holy Ghost in that place use the order of nature, or some other order I will not determine. Moreover, in what yeare of Da­vids raigne Salomon was borne, or how olde he was when David di­ed and hee began to raigne, is not revealed in holy Scripture: and therefore upon this wee can ground no certaintie. Some con­iecture vpon the premises, that David was now forty six yeares olde, some that hee was fortie eight, others imagine that he was above fifty: But what the holy Ghost hath concealed, that I will not take upon me curiously to de­fine; and therefore I content my selfe with this generalitie, that David was now in his declining age.

[Page 21] O what a shamefull thing was 10 this; that hee which had bridled his affections in the flower and flame of his youth, should thus staine his honor in his riper years? For though no age be priviledged to sin, yet incōtinencie in a decay­ing age is most intolerable. Euen a young man, so soon as he is born hath one foot in the grave, but a decaying man is ready to put in the other foote also. There was a riddle propounded by the The­ban Sphinx, to wit, what crea­ture is that which in the morning hath foure legs, at noone two legs, and at night three legges. And it was answered that it is a man; who in the morning, that is, in his infancie, may bee sayde to have foure legs, because a childe cree­peth upon all foure: at noon, that is, in the prime & strength of his age, he goeth uprightly upon two [Page 22] legs: but at night hee hath three legs, because then hee borroweth the helpe of his staffe. And after a while he is bedridden, and then hee hath no legges, but is ready to drop into his grave. Ioseph of A­rimathia was not very olde, and yet hee made a toombe in hisIoh. 19 41 garden. A garden is a place of pleasure, a toomb is a monument of mortalitie: he made his toomb in a garden, that in the middest of pleasures he might think of mor­ralitie. For though walking one way hee saw nothing but odori­ferous flowers richly imbroidred and enameled by nature, yet when hee turned him selfe the other way, the grave presented it selfe vnto him. And surely it had been fit for David, his sunne now be­ginning to drawe towardes the west, to have thought upon his mortality & not upō fleshly lusts.

[Page 23] When I reprove incontinencie 11 in riper age, my meaning is not to give libertie to such as are young: God forbid. For if ever the exhortation of the Apostle to Tit. 2. 6 Titus were necessarie, then it is most necessary in these dayes, To exhort young men to be sober minded. For commonly they are like to the Prodigall child, who thought himselfe wiser then his olde fa­ther; he supposed that the olde Gentleman knew not what be­longed unto gallant behaviour, but if hee himselfe could once finger his portion, hee would not bee curbed nor kept in, but fol­low the fashion, and live like a Gentleman. And therefore hee said to his father,Luk. 15 12 Father give me that portion of goods that falleth to me. Well (such was the indulgency of the olde man) hee hath gotten it, and now being from vnder the [Page 24] wing of his fathers authoritie, he flourisheth and flanteth it out in brave apparell, and keepeth com­pany with the best like a gallant, till all is spent with riotous living. If a cisterne let out water at many cockes, and take it in at none, though now it be full, it will soon be empty: and even so it is with this gallant, his purse was full, but it is soone empty, and all is gone with vaine delights and sinfull pleasures. Oh that young men would take heed by this exam­ple, and remember their Creator in the dayes of their youth, and learne to be sober minded. Per­adventure some will say, that we must not bee such rigid censurers of young men, their age requires delights, and they may repent when they are olde. Well then, go to, thou young man, followe thy pleasures, and walke in the [Page 25] waies of thy heart, and in the light of thine eyes, crowne thy selfe with roses, and let no delight be wanting which thy heart de­sires; but know that for all these things, God will bring thee vnto iudgement. And therefore let the young man repent while he hath time: for what doth hee knowe whether ever hee shall live till he be olde? A Carpenter goeth to the wood to cut downe an aged oake: but before he doe that, hee cuts downe many a little wand. One walking in a garden pulls peradventure a ripe rose, and yet before hee doe so, hee breaketh off many a tender bud. Where­fore let the young man serve God even while hee is young; for o­therwise who knoweth, if he pro­voke the Lord, whether the God of heaven, the iust Iudge, may not take him suddenly, and dash him [Page 26] against the wall like an earthen vessell and breake him in a thou­sand peeces.

12 But to returne to David: As Eccles. 10. 1 dead flies corrupt the oyntment of the Apothecarie, so doth a little folly him that is in reputation for wis­dome and honour. David till this time had kept his honour vnstai­ned, his good name was like a pleasant perfume poured out, which filled all Israel with the sweetness of the odour. Now he commits a folly, and hee shall be reproved therewithall till the end of the world. Wherefore all you which hitherto have kept your vessels in honour, whether in sin­gle life or in holy matrimonie, take heed that you doe not fall as David fell: but as you have made a blessed beginning, so in the name of God proceed to keep your selves undefiled members [Page 27] of Iesus Christ. Many vertues are commended, but one onely bestowes crownes and garlands upon all the rest; the image of happy eternity, happy Continu­ance. And therefore continue, or rather as you growe in yeares so growe in grace, and bring forth more fruit in your age. So shall your silver haires be truely hono­rable, and your persons shall bee reverenced in the hearts of all men. ForPro. 16 31 the hoary head is a crowne of glory, if it bee found in the way of righteousness: yea Eccles. 25. 6 experi­ence is the crowne of olde men, and the feare of God is their glory. Where­fore proceed frō grace to grace, even till you come with honour to the grave. The sunne is alwaies amiable, but never more then at the setting: and therefore seeing you have shined with vertue in the fore-noone of your life, God [Page 28] forbid you should bee clowded or overcast in the after-noone: wherefore shine foorth more and more, that your setting may bee with glory and immortalitie. All the straines of musicke are sweet and delectable, but none may cō ­pare with an excellent Cloze. A life continued in the feare God is delicious musicke, and a vertuous old age is the excellēt cloze. And thus much of the first circum­stance of the time; his declining age.

13 The second circumstance is, that it happened in the time of the warres with the Ammonites. This was a very great warre: for as wee haue read in the former chapter and the first verse, David had sent Ioab thither and all Israel with him, who destroyed the countrey of the Ammonites and besieged their Citie. And it seemeth the Citie [Page 29] was very manfully defended, so that the siege went hard on both sides. For it is very probable by the wordes of Vrias the Hittite, that the Arke of the Covenant was fetched into the hoast of Is­rael: which vsed not to bee done but onely in time of extreame danger. And was this a time for David to have wandring and wan­ton eyes? was this a time for vaine delights & sinfull dalliance? was this a time to give the raines to his affections, and to satisfie the lusts of the flesh? No, no: but ra­ther at such a time let even lawful pleasures be abandoned.Ioel 2. 16 Let the bridegroome goe out of his cham­ber; and the bride out of her bride­chamber. For what is to bee done in such a case wee may learne of Exod. 17 Moses; who while Iosua fought with Amalec stood upon the top of an hill to holde up his hands, [Page 30] and Aaron and Hur were with him; Aaron the Priest of the Lord, and Hur one of the Princes of the tribe of Iudah grandfather to Bezaleel, the cunning workman. Now it came to pass that when Moses held vp his hands Israel pre­vailed, but when his hands fell downe Amalec prevailed: And when his hands were heavie, Aa­ron and Hur rowled a stone and hee sate thereon, and they stayed vp his hands on the one side and on the other, so his hands were steddy till the going downe of the sunne. And even so should David have done, hee should have holden up his hands for the hoast of Israel: and in so doing both Aa­ron and Hur, that is, both Priest and People should have assisted and supported him. Yea this may teach vs all our dutie in the like case. When Iosua fights against [Page 31] Amalec, when the Arke of God is in danger, when Iudah and Israel, when our brethren that are pillers in the Church of God are up in armes, though we our selves be safe at home, though wee bee far from dint and danger, though wee feare not the roaring of the Cannon, nor the push of the Pike, yet wee may not follow sinfull pleasures with David, but holde up our hands with Moses. Yea in such a case it behooveth Moses, Aaron, and Hur, Prince, Priest, and People, to holde up their hands, and to pray to the Lord: For Iam. 5. 16 much availeth the prayer of a righteous man if it be fervent.

The third circumstance is, that David lay then at home in peace,14 plenty, and prosperity; yea, as it is commonly holden, in idleness and ease. But wherein consisted this idleness? I finde three rea­sons [Page 32] rendred. First, because hee lay at home in the time of the warres: but wee must consider that the life of a King is worth ten thousand of ours, and there­fore not to bee endangered with­out great necessitie. Secondly, because hee lay upon his pallat in the afternoone; but we must con­sider that a King is troubled with cares for the Common-wealth, which make him wake when o­ther men sleepe, and therefore such rest and repose may some­times be requisite for him. Third­ly, because he had leasure to walk upon the top of his house, and to view the Citie: but it were hard to denie that honest recreation to a King which is permitted to e­very common person. How then? was hee idle or no? Truely, these three points do not of necessitie convince him of sinfull idleness: [Page 33] yet because all these three things now concurred, and there follow­ed such fowle events, as common­ly proceed from idlenesse; there­fore both ancient and late Wri­ters, comparing the antecedents with the consequents, doe com­monly impute his adultery to sin­full idlenesse: and this we may im­brace as a most probable opinion. Then mark, I pray you, when Da­vid fell. Not when he was a poor Shepheard following the Ewes, not when hee fought the Lords battels against the Philistines, not when hee fled before the face of Saul: but when he raigned peace­ably at home from Dan to Bershe­ba, when he had atchieved many and great victories abroad, and had almost conquered all his ene­mies, when he had inlarged his Dominions & was inriched with abundance of gold and silver; [Page 34] then and not before he gave him­selfe to chambering and wanton­nesse. And heere let us observe the unthankfulness of David, who when he should have beene pray­sing God, for so many and so great blessings, neglected his dutie, and dishonoured his Maker. Where­fore all you Courtiers which live in wealth and ease, in pomp and braverie: you that dip your foot in oyle, and swimme in streames of gold: you that inioy all plea­sures, which Sea or land may af­ford, or the wit of man can possi­bly devise; you that keep the key of natures closet, and have the sunne alwaies shining upon your Tabernacle, take heed, in the name of God, take heed lest Sa­tan tempt you. For you may see by this example of David, that whom adversitie cannot bend, prosperity can breake. And thus [Page 35] much of the time.

To come to the fourth point:15 How was David thus inveigled and intangled with the subtilty of sinne? Truly by little and little. Consider, therefore, I pray you, how sinne steales upon a man by degrees. First, hee was idle. Se­condly, in his idlenesse hee had a wandring eye, which glancing upon a woman as shee bathed her selfe, delighted to behold that beautifull obiect. Thirdly, hee did not onely looke, but lust after her. Fourthly, in his lust he made a curious inquirie to know what she was. Fiftly, when he knew, he sent for her. Sixtly, when shee came he tempted her: and final­ly, he committed folly with her. These are the steps which lead to the den of death.

The first steppe was idlenesse,16 and therfore let vs beware of idle­nesse, [Page 36] and resist the beginnings. A burning torch when it begins to languish, if it stand still is quick­ly quenched; but if it be shaken it will recover, and receive new inflammation: even so the torch of Grace is extinguished by idle­nesse, but honest imployments do kindle and increase it. A running water will keepe sweet, when a standing poole will putrefie: even so laborious industry will keepe the soule pure, but idlenesse fils it with iniquity. Now though idle­nesse be the mother of much mis­chiefe, yet especially of fleshly lusts.

That is, it is demanded how E­gystus became an adulterer: & the cause is soone rendred; he was i­dle. [Page 37] And if the question be how David became an adulterer, the fa­thers will give you the like an­swere, that it flowed from the fountaine of idlenesse. Therefore take heed of idlenesse, it was one of the sinnes ofEz. 16 49 Sodome.

The second step to his fall, was 17 a wandring eye, which rowling up and down did glance vnawares upon Bathsheba the bright, as shee was bathing her selfe, and was so­dainly rapt with the admiration of her beautie: neither was hee satisfied with a glance; but as it is most likely hee fixed his eye and gazed upon her again and againe. Well, it is too plaine what David did: Now let us consider what he should have done, and what is all our duties to doe in the like case. As Ioachim the Priest char­ged the inhabitants of Bethulia to keep the passages of the moun­taines, [Page 38] for by them there was an entrance into Iudea:Iudeth c. 4. 6. 7 so I exhort all men to looke to their hearing and seeing (for those are the passa­ges of the mountaines) lest by them the divell, like Holofernes, get entrance into the heart. Se­condly, seeing so little a sparkle can kindle so great a flame, seeing so much mischiefe may arise from the glance of an ey, and such glan­ces are hardly avoidable by the wit of man; therefore let vs all pray to God, that he wil be in our eies and in our looking. Lord turn thou away mine eyes that they doe not behold vanity. Thirdly, if thy eye glancing, thou feelest thy selfe ravisht with admiration, or surprized with affectuous de­lectation, then go out of the place, or remove thine eye to an other obiect. Gaze not upon the beau­tie of a woman, lest thou be taken [Page 39] by that which is precious in her. If beeing removed from the ob­iect, thou canst not put her out of thy cogitation; then strive to raise up thy thoghts from the creature to the Creator, and consider that all the beautie of the creature is from the Creator, and nothing els but a sparke of that fire, a beame of that Sunne, a drop of that vn­emptiable Ocean; and say with thy selfe: If there be such beautie in a creature, ô how incompre­hensible is the beautie of the Cre­ator? ô my God, when shall I be­hold thy glorious face, in whose presence is all fulnesse of ioy, and at whose right hand are pleasures for evermore? If still thou feele the fire to kindle upon thee, then consider the subtiltie of the Ser­pent that lieth lurking even in the fairest creatures, to kill and de­stroy thee: and take unto thee the [Page 40] whole Armor of God; the Shield of Faith, the Helmet of Salvati­on, and the Sword of the Spirit, which is the word of God. Draw this sword, shake and brandish it against thy carnall corruptions, in this or the like manner: Thou shalt not commit adultery; no for­nicatour shall enter into the king­dome of heaven: whoremongers and adulterers God will iudge: and if thus thou use this fiery and flaming sword, then by the grace of God thou mayest behead the temptation. Fiftly, if for all this the flame increase, then fall upon thy knees, pray unto thy God, i­mitate Saint Peter, who, when the windes began to blowe, and hee began to sinke,Mat. 14 30 cryed, Lord, save mee; and Christ reached out his hand and saved him: even so, when thou feelest thy selfe begin to sinke in a temptation, cry, Help [Page 41] Master, I perish: And hee that reached out his hand to helpe Pe­ter, wil reach out his hand to help thee.

The third steppe was concu­piscence; 18 for his eyes collecting the beames of her shining beauty, became a burning glasse to set both bodie and soule and all the powers and faculties of nature in combustion. So the image of the obiect was transported from the outward to the inward senses, and namely, to the fancie, the fancie commended it to the heart; so now the eye lookes, the heart lusts, and the more it lookes the more it lusts: Thus concupis­cence crept in at the window of a wandring eye, and set the heart on fire. This is that which was expressed by Nathan in the para­ble of the rich man who had ma­ny sheepe, and yet when a travai­ling [Page 42] stranger came vnto him, hee would not give him intertaine­ment with his owne sheepe, but he tooke the poore mans one and onely lambe. This poore man was Vrias the Hittite, his one and onely lambe was his young and beautifull wife. The rich man was David, his many sheepe his many wiues, and the travailer was Concupiscence; indeed a great travailer which hath travailed far and neare▪ thorough the wide world. Goe to the East or West Indies, to the Pole Artick or An­tartick, to what Coast or Climate you will, you shall be sure every­where to finde the foot-steps of Concupiscence. This travailer doth visite both the Kings Court and the Countrey Cottage, yea and I can tell you hee is well ac­quainted in the Popes Palace. Let a Monke betake him to his Cloy­ster, [Page 43] concupiscence will go with him: Let the Hermite flie to the forsaken Wilderness, concupis­cence will follow after him: Let the Recluse bee mued or mured up in a wall, yet concupiscence will finde him out. Wherefore concupiscence may iustly be tear­med a travailer, an exceeding great travailer. And because this travailer came now to David as a stranger, thereby it appeares that hitherto hee had kept his vessell in sanctification and honour. I feare mee there are many with whom concupiscence is not so great a stranger. I pray God keep us all from entertaining acquain­tance with such a stranger. For concupiscence is like a Serpent; if once he get in his head, he will wriggle-in his whole bodie. First he comes in with flattering blan­diments: but if once hee get an [Page 44] entrance, then looke to thy selfe, he will seek to be thy Master.

19 The fouth step was a curious inquisition. For concupiscence being now entertained did pre­sently perswade him to send and enquire what woman that was, in whom there appeared such a bla­zing beauty: And one said,2 Sam. 11. 3 Is it not Bathsheba the daughter of Alias Ammiel, 1 Chro. 3. 5 E­liam, the wife of Vrias the Hittite? To what end was this curious en­quiry? Paradventure some will say, hee did it with an intention to marry her also, if shee had bin without an husband. It may bee so; But when hee vnderstood that she was anothers mans wife, hee should have surceased, and have laboured to put such idle cogitations out of his minde, hee should then have taken no further notice of her, but have let the memorie of her beautie have [Page 45] passed away like a blaze of fire which is suddenly extinguished, like a flash of lightning which is presently vanquished, or like when one beholdeth his face in a glasse, and remembreth the fashi­on of it no more.

But David proceeded from e­vill 20 to worse. For after an idle in­quisition, there followed the fift step, that is, a vaine and an idle message unto the woman, that she should come unto him. Oh what a folly was this? Can a man carry coales in his bosome, and not be scoarched? Can the fly play with the candle, and her wings not be singed? Thus he poures oyl into the fire, and increaseth the flame. My brother, if the like temptati­on befall thee, do not thou as Da­vid did: but pray unto thy God, read the Scriptures, resorte to grave and godly company, and [Page 46] use all good meanes to quench such fiery darts of the Divell, and say with holy Iob, Iob 31. 1 I have made a covenant with mine eyes, why then should I thinke upon a maide? If not upon a maide, then surely much lesse upon another mans wife.

21 And now in the meane time, while the woman was sent for, it must needs bee that David felt a great battell in him selfe be­tween the flesh and the spirit. Oh she is faire and beautifull saith the flesh, yea but she is another mans wife, saith the spirit;Heb. 13. 4 Mari­age is honourable among all men, and the bed vndefiled, but whoremon­gers and adulterers God will iudge. O thou art a King, and mayest command her, saith the flesh: yea, but there is a King of Kings (saith the spirite) to whom all earthly Kings must giue an ac­count of all their actions:2 Cor. 5 10 We [Page 47] all (both Kings and Subiects) must appeare before the iudgement seat of Christ, to give an account of every thing that wee have done in the flesh, whether it be good or evill. Oh there are many examples of it, saith the flesh: yea, saith the spirit, but we must not live by examples, but by precepts.Gal. 6. 4 5 Let every man ther­fore examine his owne worke, for e­very man shall beare his owne burthen. O but it is pleasant to enioy her, saith the flesh: O but the com­fort of conscience is more plea­sant, saith the spirit; But oh how pleasant are the ioyes of heaven? And what a madnesse is it, for a little pleasure of sinne that lasteth but a season, and bringeth nothing but repentance, to endanger the losse of those eternall ioyes which never eye hath seen, nor ever eare hath heard, nor ever entered into the heart of man: And not so on­ly, [Page 48] but also to bee cast into hell­fire, there to burne everlastingly with the Divell and his Angels? Besides all this, what a blemish and scandall would this be to the Church of God? How would it grieve the godly, reioice the wic­ked, and cause the holy race of God to bee blasphemed? O but the matter shall bee carried in se­cret, saith the flesh. Alas, there is nothing so secret (saith the spi­rit) which shall not be revealed; if not in this world, yet in the world to come, before men and Angels. And in the meane time, hee that formed the eye, shall not hee see? Hee that planted the eare, shall not he heare? His eyes are ten thousand times brighter then the sunne; all things are o­pen and naked in his sight; hee is about thy bedde and about thy path, & spyeth out all thy wayes. [Page 49] While thus the flesh and the spirit were contending together, in comes the woman, and David be­holding her was inflamed with her beauty. So while hee looked, lust kindled, and the flesh prevai­led against the spirit.

And now hee is come even to 22 the brinke of the pit. For behold here followeth the sixt step, that is, temptation. Hee that should have beene the protector of her chastitie, was not ashamed to tempt her unto folly. Thus the in­fection spred from the eye to the fancy, from the fancie to the heart, frō the heart to the tongue. That tongue, which before was his glory, is now become his shame; and that tongue, which had been a great and gracious in­strument to sound out the praise of God, is now become a wicked instrument to instill the poyson of [Page 50] the subtle Serpent.

23 And here somewhat would be said concerning the woman. First, the bathing of her selfe cannot be reprooved: there were many legall impurities which so requi­red. But the place was not so se­cret, nor the manner so wary as became the modestie of a wo­man; shee should have conside­red that every windowe hath an eye, and every Tower and Turret might overlooke her. Secondly, that, being sent for, shee came to her Soveraigne, is not to bee re­prehended. She had no reason to suspect or imagine any vnclean­nesse from such a man. But when shee saw his speeches tend to dis­honestie, then shee should haue fled away as from a Serpent, shee should have endured a thousand deathes rather then have suffred her body to be polluted. But who [Page 51] can tell what womanish cogitati­ons might bewitch her?Martyr. Peter Martyr is of opinion, that perad­venture she thought a bill of di­vorce might bee procured from her husband Vrias, 2 Sam. 1 [...] and then shee by this meanes might become a Queen. So dangerous a thing is it when great personages pro­voke unto sinne. Their words are bewitching, their perswasions are potent, they fill unsettled heads with flattring hopes, which blind the understanding, and make bold to offend. Wherefore, all you to whom the Lord hath given ho­nour and riches, power and au­thority, see that you perswade to that which is good; but do not tempt to that which is evill. Or if men should tempt, yet women should esteeme their chastitie a­boue all earthly treasure.Ecclus. 26 14 A shame­fast and a faithfull woman is a double [Page 52] grace, and her continent mind cannot bee valued. But Bethsheba at this time wanted this grace; So, Da­vid tempted, shee consented, and then followed the last step, that is, perpetration; so folly was com­mitted in Israel.

24 But now mee thinkes I heare the licentious Libertine reioyce, and say, If David a man of such sanctitie commited adulterie, why may not I? What do I hear? why may not I? O wicked and profane wretch, if a man of san­ctitie commit a sinne, wilt thou neglect his sanctitie, and imitate his sinne? Thou shouldest imitate his sanctitie, and bewaile his sin. But what a thing is this? Wilt thou first observe in Gods Saints their falls of infirmitie, and then encourage thy selfe to sinne by example of their frailtie; and lastly, shrowd thy sinne under the [Page 53] vaile of their sanctitie? So did not David. He sinned indeed: but it was as Saintin Ps. 50 Austin truely saith, Lapsucupiditatis, non patrocinio sanctitatis; that is, He was drawne away by his owne concupiscence and inticed, but hee did not pro­voke himselfe to sinne by other mens example. Hee did not pro­pose to imitate their frailtie, and then hide his wickednesse under the vaile of their holiness. Wher­fore if thou commit adulterie by the example of David, thy adul­terie is farre worse then was the adultery of David. Hee sinned of infirmity, thou sinnest upon pre­sumption. Hee was surprized on a sudden, thou sinnest upon pre­meditation. He was carried away captive by a violent passion, but thou pullest sinne unto thee, as it were with cart-ropes. But tell me, did David scape unpunished [Page 54] for his sinne? Thou knowest hee did not. But as he defiled another mans daughter, so his owne2 Sa. 13 daughter was defiled; even his daughter Thamar, and that by her owne brother Ammon. As he de­filed another mans wife, so his owne wife was defiled, and that by his owne sonne2 Sa [...]. 16. 22 Absalon, upon the top of the house, in the face of all Israel, in the sight of the sunne. Now if iudgement be­ginne at the sanctuarie of God, where shall the wicked and un­godly man appeare? If the Lord deal so with the trees of Paradise, what will he doe to the bramble of the wildernesse? If hee thus punished David, dost thou thinke hee will spare thee? If hee dealt thus with David, dost thou thinke hee will dally with thee? No, no: but rather, if hee corrected him with rods, hee will scourge thee [Page 55] with scorpiōs. Wherfore as thou 10 castest one eye upon the sinne of David, so cast thy other eye upon the punishment of David: & then if there be any grace in thee, thou wilt not imitate his sin, but trem­ble at his punishment.

Now seeing these things were 25 written for our learning; therfore let there bee no adulterer, no nor fornicatour amongst us, but let men keepe themselves undefiled, as it becommeth Saints. He that commits fornication, he wrongs his owne soule, his owne body, his owne credit, and is a dishonor and staine to his fathers house. He that commits fornication, hee wrongs the woman which hee polluteth, and brings a perpetuall disgrace upon her; and this dis­grace redounds to her father, her friends, and the whole familie. He that commits fornication, he [Page 56] wrongs his owne childe, and brands it with a perpetuall re­proach. Finally, he that commits fornication, he violateth the fiery lawe of the most High, and the royall commandement of his God, and pulleth downe wrath and vengeance upon his owne head. For no1 Cor. 6 9. 10 fornicator (un­lesse hee repent) shall ever inherit the kingdome of heaven. And if fornication be so execrable, what shall we say of adultery? When a couple are married or betrothed, they make a solemnMal. 2 14 promise or vow one to another in the name of the al-seeing God. Now the adul­terer besides all his other offēces, he transgresseth the covenant of his God. Besides this, he wrongs his owne wife with whom hee is linked in wedlocks golden band; his wife I say, whom hee should love as his owne soule. O how [Page 57] he wrongs her in that hee prefers a strumpet before her! Againe, the adulterer wrongeth the hus­band of the woman which he de­fileth; who, if it come to his knowledge, is thereby inraged; his iealousie burnes like fire, and he wil not spare in the day of ven­geance. And this undoubtedly is a marvailous wrōg. For first, he is robd of the love of his wife, an inestimable iewell. 2. His estate by this meanes may be translated to another mans childe: and is it then any marvaile if States and Common-wealths have been se­vere in punishing of adultery? I wil only touch this point briefly, because the time passeth away.

In the Leviticall Law, the a­dulterer 26 and the adulteresse were both put to death.Le. 20. 10 I confesse, that the Iudicials of Moses were moul­ded upon the Iewish Common-wealth, [Page 58] and doe not simply binde Christians, yet there is a perpetu­all equity to be observed, to wit, that sinne be so punished that men may feare to offend. This was practised of the Gentiles even by the light of nature; for the Ara­bians did punish adulterie with loss of life, as witnessethGeogr. li. 16 Strabo. Among the heathen Romans, Lex Iulia was renowned, and terrified many. Others, though they made it not Capitall, yet they layd hea­vie punishment upon it, and filled the faces of adulterers with shame and infamie. Some write, that the Egyptians did vse to cut off the womans nose, and beate the man with battes almost to death.Valerius Max. Zaleuchus king of the Locrenses made a lawe that adulterers should lose both their eyes. In later ages the Church of Rome hath beene too [Page 59] much indulgent unto this sinne, and thereby gotten mynes of sil­ver and gold. Yea the Pope hath been so shamelesse as to take a tri­bute ofSee Es­pencaeus de contin. l. 3. c 4 Courtizans; this was Daemon meridianus, the Divell raigning at noone day. This was not onely a sinne in the State, but the sinne of the State, because it had approbation by publike au­thoritie. With vs, though this sin too much abound, yet it is puni­shable by our lawes, and hath no coūtenance from authority. And therefore, though it be a sinne in our State, it is not the sinne of our State. Yet it were to bee wished that those grave and iudicious Sa­ges and Senators of the kingdom, which heare mee this day, would in their godly wisedome consider whether it were not fit that the corporall punishment of adulte­rers should be augmented among [Page 60] us that men may stand in awe and sinne not.

And when good lawes are en­acted, let them not be like spiders webs, where great flies breake through, and little flies are entan­gled. Let it not be said among us, as it was sometime amongst the Romans,Iuven. sat. 2 Vbi nunc lex Iulia! Dormis! How great regard is to be had of the execution of whole­some lawes, we may see in Zaleu­chus: who having made the lawe before mentioned, That adulte­terers should lose both their eyes, it came to passe that his owne son committed adultery. What was heere to be done? should hee ex­ecute the law, and put out his eyes? Alas, it was his owne & on­only sonne, and by this meanes the people should have had a blinde King. Should hee not ex­ecute it? Who then would re­gard [Page 61] his lawes, when he himselfe did first breake them? Therfore he tooke a middle course. Because the lawe required the putting out of two eyes; therefore he put out one of his sonnes eyes, for hee had offended: and another of his owne, that his people might see how much he abhorred the sinne of adultery, and withall how much he respected the execution of lawes.

But howsoever man doe neg­lect 28 the execution of iustice a­gainst adulterers, the God of hea­ven will find them out. The chil­dren of Israel committed forni­cation, 1 Cor. 10. 8 and there fell in one day foure and twenty thousand. Reu­ben the sonne of Iacob ascended into his fathers bed, and thereby hee lost three prerogatives belon­ging to the first borne.

The first was the office of the [Page 62] Ex. 28. 1 Priesthood, which was given to the sons of Aaron, which were of the tribe of Levi. The second was the soveraignty, which was translated toGen. 49 10 Iuda. The third was the double portion, which befell untoGen. 48 22 Ioseph. Concer­ning all these, it was said to Reu­ben, thou wast unstable as water, thou shalt not excell. I knowe there is great difference between incest and adultery; neither dare I enter into Gods secret iudge­ments: yet thus much is certain, that as incest, so likewise adultery is aIob 31 12 fire that consumeth to de­struction; and will root out all a mans increase. And therefore if a man would have a blessed seed, let him keepe his body vndefiled. Ioseph refused to staine his vessell,Gen. 49. 4 and the Lord so blessed him in his mariage, that his two sonsGen. 48. 5 Ephra­im and Manasses were reckoned a­mong [Page 63] the tribes of Israel: yea Is­rael did blesse in them, and say, God make thee as Ephraim and as Manasses. Ver. 20 On the contrary, if men shall defile another mans bed, it shall be the iust iudgement of God, if they finde a crosse in their owne mariage bed, and if their owne wives and daughters be defiled. Yea, if they shall bee hardned in this filthiness, let them take heed lest this fire so burne to destruction, that it roote out all their increase, and cause their houses to decay, and their lands to be translated to another name.

And yet I would exhort all men, that they would refrain this sinne, not so much for feare of punishment, as for conscience sake. Not your soules onely, but your bodies also were created ac­cording to Gods image, and ther­fore defile them not. Not your [Page 64] soules onely, but your bodies al­so are bought with a price, even with the precious blood of Iesus Christ, and therefore defile them not. Not your soules onely, but your bodies also are temples of the holy Ghost; and therefore defile them not: but so preserve these vessels of grace in this world, that they may bee vessels of glory in the world to come. Which the Lord grant, &c.

WHen of late I entred upon the explication of this Text in a Princely presence, I proposed 3 things in David to be considered; his sinne, his repentance, and his absoluti­on. The sinne of David, reproved by Nathan, and here confessed and lamented by himselfe, was first of all, that great and grievous sinne [Page 66] of adultery; and secondly those other enormous sinnes wherwith hee entangled himselfe, while he went about to hide and conceale his adultery.

To shew the haynousnesse of his adultery, I unfoulded foure points. The first was the qualitie of his person; where it was pro­ved that David was the most emi­nent and remarkeable man that was then living upon the face of the earth. The second, was the condition of the woman; and it was declared that she was a mar­ried woman, the wife of one Vri­as, who was by nation an Hittite, by religion a Proselyte, by profes­sion a Souldier, a Captain, a wor­thie Captaine, and reckoned a­mong the Worthies of David. The 3 point was the time, descri­bed by three circumstances. For this iniquity was cōmitted, first in [Page 67] his declining age, when it had bin fitter for him to have beene thin­king of his grave, then of fleshly lusts. Secondly, in the time of the warres with the Ammonites, when hee should have beene hol­ding up his hands for the Hoast of Israel. Thirdly, when he enioyed peace at home, with plenty and prosperity; for which hee should have praised God with a thanke­full minde. The fourth point, was the manner how hee was thus in­snared; which was by seven steps or degrees. For, first, he was idle. Secondly, in his idlenesse he had a wandring eye. Thirdly, hee did not onely looke but lust after her. Fourthly, hee was curious in en­quiring who she was. Fiftly, hee was vaine in sending for her. Sixt­ly, hee was lewd in tempting her. And lastly, he was wicked in cō ­miting folly. Hitherto of his sin [Page 68] of adultery. Now I proceed to the sinnes he commited while he went about to hide and conceale his adultery.

2 This concealing of sinne is a vice so incident to the nature of man, that wee may seeme not to have learned it, but even to have suckt it with our mothers milke. A noble example hereof, we have in the seaventeenth chapter of the booke of Iosua: When Achan had committed sacrilege, by stealing the golde, and the silver, and the goodly Babylonish garment, be­hold the wrath of the Lord was kindled, and Israel fled before their enemies. Then all Israel was brought forth tribe by tribe, and the tribe of Iudah was taken. Now though Achan were of the tribe of Iudah, yet hee would not confess his sinne, but still concea­led it. Secondly, the tribe of Iu­dah [Page 69] was brought forth familie by familie, and the family of the Zar­hites was taken: but though A­chan were of the family of the Zarhites, yet hee would not con­fesse this sinne, but still concealed it. Thirdly, the family of the Zar­hites was brought forth house by house, and the house of Zabdi was taken: and though Achan were of the house of Zabdi, yet hee would not confess his sinne, but still concealed it. Fourthly, the house of Zabdi was brought forth man by man, and Achan was ta­ken; who, then, and not before confessed it, when hee could no longer conceale it. And even so did David: He bent all his wits & studie to hide and cloak his adul­tery: neither doe we finde that e­ver hee did confesse it to God or man, before such time as the God of heaven had so revealed it by [Page 70] the Prophet Nathan; that now it could bee no longer concealed. Nay, the concealing of David was farre worse then the concea­ling of Achan. For Achan concea­led his sacriledge onely by secre­cie and silence; but David con­cealed his adultery by most un­godly practices.

3 Now that we may plainely un­derstand the whole proiect of his proceedings, my present dis­course shall consist of two bran­ches. In the former, by the grace of Christ, I will declare how hee did hide and conceale it from man. In the later, how he went a­bout (so much as in him lay) to hide and conceale it, even from the all-seeing eye of God. In the former branch two things are to be considered: the causes which moued him, and the meanes (that is, the politick practices) which [Page 71] hee used to accomplish the same. Of which in order, by Gods gra­cious assistance, and your royall patience.

The causes which moved Da­vid 4 to hide and cloake his adul­tery, may probably bee reduced to two heads, that is, a double de­sire to shun and avoid two rocks; the shame of the world, and the danger of the law. The first pro­ceeded from a care to preserve their credit, lest if the matter were knowne; they should both be utterly ashamed for ever. And here wee are to distinguish aEclus. 4 21 double shame, an honourable shame, and a dishonourable. The honourable shame is that which bringeth glory and grace, either by prevēting, or by repenting: by preventing a sinne that it bee not committed, or by repenting for a sinne when it is committed. The [Page 72] preventing shame is composed of two passions, feare and love; feare of infamy, and love of honesty. An example of this wee have in Ioseph, when hee was tempted of his Mistris. And here consider with me how great provocations he had to yeeld unto her. First, he was a faire and beautifull young man, in the prime and flower of his age. Secondly, he was a poor servant, yea and a stranger, farre from his countrey, his kinred, & his fathers house; and therefore had need of friends. Now if he had yeelded unto her, hee should not have wanted gold, nor silver, nor rich apparell, nor any honour or preferment that she could pos­sibly procure unto him. But in reiecting her, hee was sure to bee turned out a doors, and to endure all disgrace that the wit of a wo­man sharpned with malice could [Page 73] possibly devise. And yet this gra­cious yong man would not yeeld to her allurements. Hee conside­red first, the goodnesse of God, and what a great wickednesse it were to sin against him. Secōdly, he considered how beneficiall his Master had beene unto him, and what a shame it were to requite him evill for good. 3. He consi­red how precious a thing is is for a man to keepe his body unstai­ned, and what a dishonor it were to defile his vessell. Vpon these considerations, he answered the woman,Gen. 39 9 How can I doe this great wickednesse, and so sinne against God? How can I? As though he should say, With what face can I doe it? It is a most shamefull thing, and therefore I cannot doe it. Here was feare and love; a gracious feare of infamy, and a zealous love of honesty. This was an ho­norable [Page 74] shame, so to be ashamed of sinne even because it is sinne, as to shun and avoid it. An exam­ple of the other wee have in the prodigall childe: who though he had not a preventing shame (for he fell into many enormities) yet yet he had a repenting shame; for when he came to himself, he loo­ked into his former actions, and was ashamed of that he had done. This also was an honorable shame, because it wrought repentance in him: and that brought vnto him glory and grace.

5 The dishonourable shame is that which bringeth sin: whereof are sundry sorts. But that which serves for our present purpose, is; when a man knowing how shame­full a thing sinne is, hath neither care to prevent it, nor grace to repent it, but bends all his endea­vour onely to hide and cover it [Page 75] from the eyes of the world: and such a shame was in David and Bathsheba.

To begin with the woman. Af­ter 6 a while she perceives that she had conceived with child, and now shee feares lest the world would take knowledge of her lewd demeanor, because her hus­band had bin so long from home. Now therefore (though secretly) she begins to weepe, to mourne, and to make lamentation. Here is a glasse for all women to looke in; even Bathsheba the beautifull. She that of late gave her cōsēt to lascivious dalliance; now shee se'eth her owne folly, now shee is cloa­thed with shame as with a gar­ment. Those radiant and spark­ling eyes which so darted love in­to the eyes of David, are now all bebleared and beblubbered with weeping; the teares run downe [Page 76] her blushing cheekes, she wrings her hands, shee rents her goulden haire, and with all possible speed she sends unto David, 2 Sa. 11. 5 saying, I am with child: as though shee should say; ô wretch that I am, now my sin can be concealed no longer; the matter is plaine, my very bo­dy will shortly bewray it, I carrie my accusation about me; on the one side, I feare the shame of the world; on the other, the danger of the Lawe: but ô, how shall I looke my poore Husband in the face? You, you were the cause of all this, and therefore to you I make my moane: alas, alas! what shall I doe? So shee that of late had no regard of conscience, is now tormented with an accusing conscience; and she that before was not ashamed to sinne, now she is ashamed lest her sinne should be knowne. But what sayd Da­vid [Page 77] to all this? for now he is put to his shifts.

Truly hee sheweth himselfe a 7 notable spectacle of humane frail­ty: for he had a greater care of his credit then of his conscience; he was more afraid of the shame of the world, then he was of the dis­pleasure of Almighty God; and therefore he did palliate his sinne to avoid the shame, but he did not repent to avoid the displeasure. And so much of the first motive.

His second motive was, the dan­ger 8 of his darling: for by the Law of God the adulteresse was to be put to3. Le. 20. 10 death; and therefore lest shee whom hee loved so tenderly should lose her life, and that by his meanes, hee bends all the strength of his wits to conceale the matter. Hitherto of the mo­tives: now I come to the meanes, that is, his politike practices.

[Page 78] 9 His first policy was to cloake the matter by a false imputation: for which purpose Vrias, the hus­band, was to bee called home from the campe; to the end, that he cōversing with his wife, might be supposed and reputed the fa­ther of the childe. Wherein Da­vid did not only sin against God, and his owne soule; but moreo­ver hee intended three notorious iniuries: the first against the poor babe, the childe begotten of his owne body, which by this means he would have disclaimed and re­nounced, even before it was born: the second against Vrias to whom he would have obtruded a child by fraud & imposture: the third, against the heirs of Vrias, which by this plot might have been dis­seised and defrauded of their in­heritance.

10 Here was wisedome, I confesse: [Page 79] but it was the wisdom of the ser­pent, there wanted the simplicity of the Dove, Such was the wise­dom of Pharaoh, who said;Ex. 1. 10 Com, let us work wisely, when hee inten­ded to oppresse the children of God. Such was the wisdome of 1. Reg. 12 28. Ieroboam; who, to establish his Kingdome, erected a standard to Idolatry, by setting up two goul­den Calves in Dan and Bethel. This was wisdome, but not accor­ding unto godliness. Wisedome did I say, or rather folly? for, how can that be called wisdom, when men are wise to doo evill; but to do good, they have no understan­ding? And I dare be bold to say, that the wisdom of Achitophel, the wisdom of Matchiavel, and all wic­ked wisdom, howsoever it seeme angelicall, howsoever it shine and glister in the eyes of the world, yet in true judgement it is nothing [Page 80] else but meer folly:Psa. 111 10 for, the fear of the Lord is the beginning of wise­dome; and therefore where there is not the fear of God, there can­not possibly bee any true wisdom. David himselfe could somtimes say,Psa. 119 110 I understand more then the ancients, because I keepe thy pre­cepts. Wherfore if a man would be truely wise, Let him fear God and walke in his precepts. This is wisdome according to godliness, which will make a man wise to salvation. And as this is the wis­dome of every private man, so herein likewise consisteth the true wisedome of Kings and King­domes, of States and Common-wealths. ForDeut. 4 5. 6 as Moses said to Israel, Keep (the statutes & iudge­ments of the Lord) and doe them, for this is your wisedome and under­standing in the sight of the nations, which shall heare all these statutes, and [Page 81] say, Surely this great nation is a wise and an understanding people. Even so I say to you, Let all your wise­dome be according to godliness, let all your policie be ioyned with pietie, in all your consulta­tions aske counsaile of the Lord, let the God of Iacob be present & chiefe President in all your parli­aments, and then surely hee will blesse this Land, and the nations shall see it, and say, Surely this nation of Great Brittaine is a wise and an understanding people.

But to proceed in the story.11 The messenger is gone, Vrias is sent for, he is come to the Court, & brought to the King; who asketh 2 Sam. 11. 7 him how Ioab did, and how the people did, and how the wars prospe­red: and after kinde communica­tion, he gave him a courteous dis­mission, Goe home to thy house and wash thy feet: and there followed [Page 82] after him a favour from the King, a messe of meate (no doubt dain­ty and delicate) that hee and his wife might make merry together. But for all this courtly and cun­ning invitation, Vrias went not home to his wife, but slept at the gate of the Kings palace.

12 Which David understanding, sends for him againe, and thus ex­postulates the matter with him in friendly manner.Ver. 10 (d) Camst thou not from thy iourney? why then didst thou not goe downe unto thy house? Thus David pretended great love and friendship unto Vrias, where­as in truth hee intended onely to make him a cloak for their iniqui­tie. And is not this the fashion of the world at this day? Many will pretend great loue and friendship unto a man, when if the truth were known, it is onely to serve their owne turnes, and in relation [Page 83] to their owne private endes and purposes.

Hitherto wee have seen Davids 13 courteous invitation and friendly expostulation: now let us hearken unto the answere of Vrias. He said unto David: The Arke, and Iudah and Israel abideinaents, Sa. 11. 11 and my Lord Ioab and his servants are incamped in the open fields; shall I then goe home to my house to eat and to drink, and to lie with my wife? As thou livest, and as thy soule liveth, I will not doe it. First, let us cōsider what is meant by this, that the Arke aboade in tents. And it seemeth to import (as many both ancient and mo­derne writers doe take it) that the Arke of the Covenant was now fetched into the Hoast of Israel, which1 Sam. 4 used to be done in time of danger, and that for foure rea­sons. 1. To incourage the soldiers: because the Arke (wherein was [Page 84] theHeb. 9. 4 pot of Manna, the rod of Aaron, and the tables of the Co­venant) was a visible token of Gods presence. Secondly, to te­stifie that they trusted not in their swords, but in the Lord, whose strength was figured and repre­sented in the Arke, which there­fore was calledPsa. 132 8 the Arke of his strength. Thirdly, to terrifie their enemies: and therefore when the Arke removed, these words were vsed, Let God Num. 10 35 arise, and let his enemies be scattered, let them also that hate him flie before him. Fourthly, that they might aske counsell of the Lord in case of necessitie. Thus the Iewes in their dangers and extreamities had recourse to the Arke. Now wee Christians have not (as they had) the golden Cherubins, the Mercy Seat, and the Arke of the Covenant over­laid with golde: but our Arke is [Page 85] Christ and his true Religion. And happy shall we be both in Peace and in Warre, if this Arke be still among us. Our Land indeed is a goodly Land, our gardens like Eden, our rivers like Iordan: yea, our Land is blessed, for the sweet increase of the sunne, and for the sweet increase of the moone, and for the treasures hid in the sand; yea, the whole Iland is walled a­bout with the Ocean. Yet, our chiefe comfort consisteth in this, that this true Arke of God is a­mongst us, and that our defence is the Lord Iehavah. Lord let this Arke still abide in our tents, that our enemies may bee scattered, and that we may alwaies reioyce in thee the God of our salvation. This point thus touched and ex­plained by the way, let us now ponder the wordes of Vrias: for they are very memorable, and [Page 86] deserve to be written in letters of gold.

14 They containe two reasons. The former is drawne from the state of the Campe: and it is threefold. First, the Arke of God is in perill, and shall I goe follow my private pleasures? Here was a notable touch of religion and devotion. Secondly, Iudah and Israel are in their tents: and shall I be such a tenderling as to hide my head in an house of timber & stone? Here was a compassionate care of the Campe: though his body were absent, his heart was with them Thirdly, my Lord Io­ab and his servants are encamped in the open fields, Sub dio, sub Io­ve frigido: and shall I be chambred up like a carpet Knight, or a white-livered souldier? Heere was a dutifull respect and confor­mity to his Governours. The se­cond [Page 87] reason is drawen from the consideration of his owne estate and condition. Shall I go home? I that am a professed souldier? I that am a Captaine and Cōman­der of others? Nay, rather, my house shall bee the vault of hea­ven, the ground shall be my bed, a stone shall bee my pillow, the sable curtaines of darknesse shall be drawne about mee, and my canopie shall bee the azure cano­pie of heaven, whether envelo­ped with clowds, or bespangled with starres. But why should I go home unto my house? To eat and to drinke? Alas, this is not a time for feasting; but rather, for fasting and prayer. Or shall I goe solace my selfe with my wife? No, no: at such a time as this, let even lawfull pleasures be aban­doned, let the bridegrome goe out of his chamber, and the bride [Page 88] out of her bride-chāber. A noble resolution for a souldier, and wor­thie one of the Worthies of Da­vid. Is this a Hittite? or rather a true Israelite, in whome is no guile? O happy were a King which had an army consisting of such soldiers.

15 This might have touched Da­vid to the quick, to see a souldi­our have more care of the com­mon good then himselfe. But here we may note how adulterie taketh away the heart of a man: it maketh him so dull, that hee doth not reioyce at the zeale of Vrias, but is sorry for it, because it crossed his owne wicked de­signes. Yet Vrias still continued constant, so that neither the wea­rinesse of his iourney, nor the loue of his young and beautifull wife, nor the Kings courteous exhortation, nor his cunning in­vitation, [Page 89] nor his friendly expostu­lation could prevaile with him, or perswade him to go home un­to his wife. Wherefore David was hitherto disappointed of his purpose.

Yet beholde, another traine to 16 bring him to his lure, though a very bad and a base one. For the next day hee invited him to eate and drinke before him, and that of sette purpose to make him drunk. O mercifull God! what will not sinfull man doe to avoide the shame of the world? There is no question, but David both hated drunkennesse in his heart, and punished it in others: and yet to hide his owne shame, he is not ashamed to make a man drunke. There was a good lawe enacted by KingEst. 1. 8 Ahasuerus, that thogh they might drink the royall wine in abundance, yet no man might [Page 90] urge or compell. But David as it seemeth did urge and compell V­rias: for the2 Sam. 11. 13 text saith, that hee made him drunke. And are there not many at this day also, which will urge and compell a man to drinke till he be drunke? Some, because they use to bee drunke themselves, wish all other men to be branded with the like infamy. Others, which are strong to beare drinke themselves, are so ungra­cious that they reioyce to disco­ver the weaknesse of another, and to triumph in his fall. Others doe it of policie: when they cannot bring a man to their owne bent while hee is sober, they hope to prevaile with him when hee is drunk. And so did David. Now, who, I beseech you would ever have suspected such a thing by David? Here I note, that a man is soonest inveigled when he sus­pecteth [Page 91] least harme, and never sooner then under the colour of friendship. Wherefore take heed of thy foes: and as the world goes now adayes, thou hadst neede to take heed of thy friends also. For, howsoever men pretend kinde­nes, yet if they urge thee to drink, looke to thy selfe, they are not friends but foes; not kinde, but cruell.

And here, O that mine eyes 17 were a fountaine of teares, that I might lament the sinnes of this Land; and namely, that beastly sinne of drunkennes, which threa­teneth iudgement from heauen a­gainst us; it is so spred from one part of the Land unto another, and like a deluge hath overflowed all estates and degrees. O, what is it like, or wherto shall I compare it? It is like to a certaine Animal­culum, which some reckon among [Page 92] Peucr. in Gen. serpents or creeping creatures, others resemble to aFitzh. rel. & pol. spider, the name of it is Tarantula, so cal­led of Tarentum, a Citie of Apu­lia, the effects whereof are in strange variety. For some, being bitten by the Tarantula, fall pre­sently a-weeping; others breake out suddenly into a loud laugh­ing. Some when they are stung by it, become lazie and sluggish; others are all in motion, leaping and dancing. Some, being woun­ded by it, are made dumpish and silent; others never cease prating and babbling. And is not this the plaine picture of drunkennes? It is a lamentable case to cōsider how many in this kingdome are daily bitten by this Tarantula. And is there no charme for the stinging of this serpent?Alex. ab Alex. gen. die l. 2. c. 17 Alexander ab Alexandro writeth, that the Ta­rantula is cured with musick, and [Page 93] that he himselfe sawe the experi­ence of it. But what straines of musicke shall wee use to cure this drunken Tarantula? Sound we the trumpet of the Lawe, or tune wee the sweet timbrell of the Gospel, they will not hearken unto the Charmer, charme hee never so wisely? What then remayneth? but that they be charmed by the severity of wholsome lawes. And yet I cannot say, that there is any defect of lawes, but rather a de­fect in the execution. Many good and godly lawes haue been made in this kingdome against drun­kenness, and yet this sinne every where aboundeth. O that this high and honourable Court of Parliament now to be assembled, could yet in their godly wisdom devise some further course for the utter extinguishing of this Taran­tula. Surely, it would redownd [Page 94] much to the glory of God, to the honor of this kingdome, to the good of this Church and Com­mon-weale.

18 But to returne to Vrias: hee dranke the royall wine, and was made drunk, though not as our Tarentati, which lie tumbling in the streets, blaspheming God and all good men: but drunk in some degree; yet not so as to bee deprived of his senses: he still re­members the danger of the Hoast of Israel, and will not goe home unto his wife. Wherefore they could not impute the childe to him, nor make a cloake for their iniquitie: they have no colour to cast that colour. So David was cleane disappointed of his first policie.

19 His second policie, was to kill Vrias, and to marry his wife; that so, the childe might seeme to bee [Page 95] gotten in marriage. What? to kill him? had he not received wrong enough already, that his wife was defiled, but (alas poore man) must hee lose his life also? It is as I tell you, the matter is determined, Vrias must die to save their credit, there is no remedie. And here let us consider what the best man is, if God withdrawe his grace and leave him to himselfe. Hee is like to an iron ball, which, a man stan­ding upon the top of an hill, lets goe out of his hand, and beholde it runneth downe headlong, and the further the faster till it come in Profundum, even to the bottom of the valley. Even so, if God let us goe out of his hands, and leave us to our selves, we run headlong from sinne to sinne, even till wee come in Profundū, that is, into the depth of all iniquitie. As heere wee see in David, who to his for­mer [Page 94] sinnes, addeth the horrible sinne of murther; by killing Vrias, who now was the onely man did stand in their way. And hath not this alwayes beene a practice a­mong Politicians? If a man stand in their way and hinder their pro­fit, or pleasure, or preferment, ei­ther they will lay a snare for him, as the Nobles of Darius, forDan. 6 Da­niel, to cast him into the Lions den: or if they cannot so entrap him, they will have one device or other to cut him off, as David did Vrias: and rather then faile, they will giue him a figge, and so make him away. That these things should be done, among Matchia­vilians, I would not marvaile: but that holy David should doe it to holy Vrias, this is a matter that de­serves to be lamented with many teares.

But how shall it be done? Da­vid [Page 97] is now growne a Politician, hee will take him away so cun­ningly, that there shall not appear so much as the least suspicion of murther. And how so? Forsooth hee will write to Iaob, the Gene­rall of the Campe, to place Vrias in the forefront of the hottest battell, and suddenly to retire from him. O what a dishonor was this, that Israel should flee before their enemies? What an encou­ragement was this to the vncir­cumcised? and what a discou­ragement to the people of God? Yet at this time David will have it so, to the end that Vrias beeing left in the danger, might be smit­ten, and die by the sword of the children of Ammon. Here was notorious treachery: and poore Vrias, like Bellerophon in the fable, did carry the letters of his owne death. This was cunning indeed: [Page 98] but have patience a while; and you shall see, that there is a God which seeth all things, and will not suffer sinne unpunished.

What? would Ioab yeeld to 21 such an act? yes, hee did never stick at it: so potent are the com­mands of Princes. If Saul com­mand to kill the holy Priests of the Lord,1 Sam. 22. 18 Doeg will be his in­strument to do it. If Iezabel com­mand to suborne false witnesses, and to condemne the innocent, the1 Reg. 21 11 Nobles and Elders of Iez­rael will be her instruments to put it in practice. O happy therefore and thrice happy we, whose King delighteth in the lawe of the Lord, and meditateth therein day and night. Pray we that the God of Iacob will for ever so direct him, that all his commandements may alwaies be correspondent to the commandements of the most [Page 99] High. For there is no question, but if Princes should command even that which is simply evill, a great number would be ready to be bad instruments, to perform it.

And heere let us marke what 22 manner of men they are, which use to bee chosen instruments of iniquity. First, those that hate a man for his religion, and such an one was Doeg the Edomite against the Priests of the Lord. Second­ly, those that hunt after the favor of great ones, and such were the Nobles and Elders of Iezrael, de­sirous to curry favour with Ieza­bel. Thirdly, those that are guilty of some notorious crime, & such an one was Ioab, who long before this was obnoxious to the sen­tence of death, for killing of Ab­ner 2 Sam. 3. 27. So now his life stood at the Kings pleasure; and therefore David knew hee had him at com­mand. [Page 100] Wherefore let all men la­bour to carry themselves in inno­cencie, with a good conscience in the feare of God.Iob 11 14 If iniquity be in thy hand, put it farre from thee, and let no wickednesse dwell in thy ta­bernacle: then shalt thou lift up thy face without spot, then shalt thou bee sted­fast and shalt not feare: pro. 10. 9 for hee that walketh uprightly, walketh sure­ly. Such a man may bee bolde as a Lion, and refuse to be made an evill instrument. But here you see how Davids wicked invention, & Ioabs cruell execution brought good Vrias to his grave, in a bloo­dy coffin.

Neither Vrias alone was taken 23 away by this treachery; but the 2 Sam. 11. 17 Text saith plainly, that There fell some of the people of the servants of David; such of them, no doubt, as were most couragious and vali­ant. Ioabs commission extended [Page 101] no further then to the2 Sam. 11. 15 smiting & killing of Vrias, but it seemeth he perceived that this could hardly be done without the loss of moe. Neither did hee write to David concerning this point: but under­standing that it was the Kings pleasure that Vrias should die, he was resolute to perform it, thogh the exployt should cost him an hundred mens lives. Here it may seeme by Ioab, that Captaines are sometimes too prodigall of the lives of their souldiers. We read that Abner sayde to Ioab, Sam. 2 14 Let the young men arise and play before us. So hee accounted fighting but a play and a sport. Now, though Captaines should be courageous in a good cause, yet they must love and tender the lives of their souldiers.

24 If any man say, that it was not David and Ioab which kild Vrias, [Page 102] but the sword of the children of Ammon: Let him consider the frame of a clock, and he shall see how one wheele mooves another wheele, and that another wheele, and that the hammer, and so the stroake is stricken: but the cause of all this motion is a certaine se­cret weight or poyse, which han­geth in a corner, and is not seene. As for example, in the story of Naboth, Naboth was condemned to death, there the stroake was stricken: the hammer that gave the stroake, was the iudge which gave the sentence: the wheeles that moved this hammer, were the false witnesses: the wheeles that moved these wheeles, were the Nobles and Elders of Iezrael: but the secret waights that set all these wheeles a going, were Achab and Iezabel. So Achab and Iezabel were the principall agents [Page 103] which mooved the men of Iez­rael, and they the false witnesses, and they the Iudge: and thus poore Naboth was put to death. So, in this present story, Vrias was slaine; there the stroake was stricken: the hammer that gave the stroake, was the sword of the children of Ammon: the wheels that mooved this hammer, were the souldiers, which first made an hot assault, and then suddenly re­tyring, left Vrias to the sword of the enemies. The great wheele which moved these lesser wheels, was Ioab, who so ordered the bat­tell. And the secret waight that mooved this wheele, was David; the first moover and cause of all the motion.

O, David, David! What hast 25 thou done? Knowest thou not that innocent blood hath a cry yea and a loud and a shrill cry? [Page 104] and what doth it cry but venge­ance, vengeance? Let all men take heed of this crying sinne: if it bee done never so secretly, the Lord will finde it out. If it bee in the forrest, the tree of the for­rest shall cry vengeance, venge­ance; and the leaves of the tree shall answere it. If in the fielde, the beast of the field shal cry ven­geance, vengeance; and the bird of the ayre shall answere it. If in the house, the stone out of the wall shall cry vengeance, vengeance; & the ioynt out of the timber shal answere it. Where ever it be, the whole frame of heaven and earth shall cry vengeance, vengeance; and hell shall open her mouth and answer it.

26 And doth secret murther crie for vengeance, and hath not open murther the same cry? Yes vn­doubtedly: And heere I must [Page 105] needs taxe a vice, which formerly (in this kingdom) hath much raig­ned amongst Nobles and gentle­men. If they received any word of disgrace, they would present­ly challenge one another to the field, revenge their owne quar­rels, and trye it out with the point of the sword, not without great iniurie to the King and his Lawe, whom the Lord hath madeRo. 13. 4 re­venger of wrongs; yea, to the King of kings: forRo. 12. 19 vengeance is mine, and I will repay, sayth the Lord. Should Subiects thus goe to single Combates for private quarrels? Is this courage? Is this valour? No, no, it is nothing else but rashnesse and folly. If you would be truly valorous, then re­serve your selves for your Prince and your Countrey, for Christ, and for his true Religion. This indeed would argue a noble cou­rage [Page 106] and a generous spirit. But these private quarrels are most la­mentable. O how many fathers by these ungodly means have bin made childlesse? how many chil­dren fatherlesse? how many wives have lost their husbands? how many Gentlemen whose aunce­stours have beene principall studs and pillers in their Country, have by those desperate combates rui­nated themselves and their poste­rity? O miserable incounters, wherein the very Conquerours gaine no other garland, but shame and confusion, either to lose their lives by order of Lawe, or to for­sake their owne Countrey, and so to live in perpetuall exile, with anguish and vexation of spirit. O happy therfore, and thrice happy be the Lords Anointed, who set out that gracious proclamation a­gainst Duels, so much tending to [Page 107] the glory of God, and the good of this kingdome.

Here I exhort all such as desire 27 to enioy a quiet conscience, that they take heed of this crying sin. For if there be no other to accuse the murtherer, his own cōscience will accuse him. Hee may for a time have a slumbring cōscience: but when it wakens it will tor­ment him. We read of onePluta. de ijs qui sero a numme pumuntur. Bes­sus who had kild his owne father, & of a time hearing but a Swallow chatter, he caught the truncheon of a iaveling, and did fling at it with wonderfull violence. And being demanded why hee did so, hee answered, Did you not heare this wicked bird accuse mee, as though I had killed mine owne father. Whereupon hee was exa­mined, and confessed the fact. So Gen. 4. 14 Cain, when hee had killed his brother, thought that every one [Page 108] that met him would kil him. Such is the nature of an accusing cōsci­ence. He that hath shed innocent blood, hee will think that the ve­ry ground hee goeth on is embru­ed with blood, that his garments are besprinkled with blood, that his fingers distill with blood. If he heare two talke, he will think they whisper of blood. If hee wake, hee will thinke of blood. And if he sleep, hee will dreame of blood.

28 And verely, if Davids consci­ence had not beene benummed, hee would have thought that e­very bird had chattered Vrias, that every winde had whistled V­rias, that woods and mountaines had sounded Vrias, and that the Eccho had redoubled Vrias, Vrias. But, now David, to his other sins addeth dulnesse, and hardness of heart.

[Page 109] Thus poor Vrias is taken away,28 a man vertuous and valorous, cō ­mendable in his life, & honorable in his death. For he died fighting in the forefront of the Lords bat­tell, and the face of his enemies. Whereby hee is now dispatched out of the way, hee will bee no more hinderance or obstacle un­to them: and therfore let us now see what course they take.

When newes came to Ierusa­lem 30 that Vrias was slaine, the wo­man she2 Sam. 11. 26 mourned: with what minde I know not; but the Text testifies that she mourned. Which we may conceive to have been in this, or the like manner. O Vrias, my husband, my sweet husband Vrias!

How long this mourning lasted,31 I dare not define. The Wiseman saith,Ecc. 22. 12 Seaven dayes doe men mourne for him that is dead. If Bathshebah [Page 110] mourned no longer, it was very fitting for Davids purpose. In the booke of Deutronomy the captive woman is commanded to bewail her father and her mother a full moneth.Deut. 21 13 And so long (saith Peter Martyre) is Bathsheba supposed to have bewailed her husband:Vpon 2 Sa. c. 11 and longer in all probabilitie it could not bee. So, after a while, the clowds of sorrow were dispelled, and the sunne did shine upon her with his golden beames. For Da­vid sent for her: so shee became his wife, and bare him a sonne; which was borne in marriage: & considering the ordinary acci­dents which usually happen to women in that case, and cause them to come before their time, it might also be charitably and probably supposed, even to bee gotten in marriage also. Thus the adultery is covered, the eyes of [Page 111] the world are bleared, Bathsheba becomes a Queen, David enioyes his Darling; and now hee might say with him in the Poet, in the like case, Vicimus exclamat, mecum mea vota feruntur.

Hitherto of his hiding it from 32 man. Come wee now to the se­cond branch, how he went about to hide it from God himselfe. This I gather out of the 32. Psalm, Psa. 32. 3 When I kept silence, my bones waxed old; that is, while I did not con­fess it unto the Lord, as appeares by that which followeth; I sayd I will confesse my transgression unto the Lord, Ver. 5 and thou forgavest the ini­quity of my sinne. What was this else, but so much as in him lay, to hide and conceale it from the e­verlasting God?

O David, What doost thou 33 meane? Though thou couldest hide it from the eyes of man, yet [Page 112] thou canst not hide it from the al­seeing eye of God.psa. 139 Whither wilt thou flie from his spirit, or whi­ther wilt thou goe from his presence? If thou ascend into heaven, he is there; if thou make thy bedde in hell, hee is there; if thou take the vvings of the morning, and dwell in the uttermost partes of the sea, even there shall his hand leade thee, and his right hand hold thee; if thou shalt say, the darkness shall cover me, even the night shall bee light about thee, &c. Therfore thou canst not hide thy selfe from him; He is about thy bed, and about thy path, and spieth out all thy wayes. Hee spyed thee when thou walkedst so idlely upon the toppe of thy house; he spyed all thy wandring and thy wanton looks; hee sawe thy very heart, by what degrees it was infla­med with carnall concupis­cence. There is not a word in thy [Page 113] tongue, but he knoweth it altoge­ther. Hee heard thee when thou enquiredst so vainly after the wo­man; hee heard thee when thou wast so foolish, as to send for her; hee heard thee when thou wast so lewd as to tempt her unto sinne; yea, hee both heard thee, and saw thee, and looked upon thee with fiery and flaming eyes, when thou wast not ashamed to commit that filthy abhomination. Wherefore let no man goe about to hide him self from the eyes of the Almigh­ty. For thus saith the Lord, Though they digge into hell, Amos. 9. 2 thence shall my hand take them; though they climbe up to heaven, thence will I bring them downe; and though they hide them­selues in the toppe of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottome of the sea, thence will I com­mand the serpent, and hee shall bite [Page 114] them. Wherfore let all men stand in awe, and sinne not. But if they have sinned, the best counsel that I can give them, is to humble their soules, and to confesse their sinnes to God, with speedy re­pentance. Forpro. 28 13 he that covereth his sins shall not prosper: but hee that confesseth and for saketh them shal find mercy.

34 Here observe the different pro­ceedings of God and man. Man goeth about to conceale it: but God will have it revealed. David would conceal it to avoid shame: but God wil reveal it & fil his face with shame, that so by shame hee may bring him to glory. For so long as it was concealed, he repen­ted not; but so soon as it was re­vealed, he repented all the dayes of his life. And that which is more, God will not onely have it revealed, but also recorded in ho­ly [Page 115] Scripture, for all succeeding a­ges. Yea David him selfe, after he repented, left the 51. Psalme, as a pillar of brasse,Psa. 51. 14 wherein his blood­guiltinesse is ingraven; and so transmitted to all posterity.

And as the Lord did detect it,35 so hee did likewise correct it. For though in his unspeakeable mer­cie he said, Thou shalt not die; yet because hee slew Vrias with the sword, therefore the Lord, the righteous Iudge, did punish him in the like kinde. Wherefore let all men take heed by this exam­ple. Ma [...]. 7. 2 What measure you mete, it shall be measured to you againe. Pha­raoh drowned the Infants in the Ex. 1. 22 river: and in succeeding ages, Pharaoh and his Hoast were drow­ned in theExod. 14 27 Red Sea. It was I grant another Pharaoh; yet one that did still continue the cruelty of the former. Adonibezec cut off [Page 116] theIud. 1. 7 thumbs and toes of three­score and ten Kings, and made them gather their meat under his table; and as he did to others, e­ven so the Lord did unto him. 1 Sam. 15. 33 Agags sword made many a mother childlesse; and Samuels sword did the like to the mother of Agag. By the meanes of Achab and Iezabel, the1 Reg. 21 19 dogges did lick the blood of Naboth: and in the very same place did they lick the blood of Achab. Yea and the dogs did eate1 Reg. 21 23 2 Reg 9 36 Iezabel under the walls of Iezreel. But this present exam­ple of David is most memorable. For, as hee slew Vrias with the sword; even so the sword did hang over his own house. First,2 Sa. 13 28 Am­non the sonne of David was slaine with the sword, by the command of his owne brother Absalon. Se­condly, Absalon the sonne of David, did drawe his sword a­gainst [Page 117] his owne father. Thirdly, Absalon himselfe was not one­ly hanged by the haire of the head, and stricken through with darts, but he was likewise smitten 2 Sam. 18. 15 by ten men. Fourthly, Salo­mon drew the sword of iustice a­gainst his owne brother2 Sam. 2. 25 Ado­niah, who perished with the sword. Wherfore, let all men fear and tremble, to plot (be it never so cunningly) against the life of a man; the Lord doth see it, & will punish it. And let all men pray to God to preserve them frō being instrumēts of evil; by the example of Ioab, whose blood also was af­terward shed, even while he took hold upon the1 Reg. 2 31 horns of the Al­tar. Thus much concerning the first generall part; that is, the sinne of David. Now it remayneth that I should proceed unto the secōd; that is, to his repentance. But that [Page 118] must be handled some other time, if so it shall please the Lord, In cu­ius manu & nos & opera nostra.

36 Now, to conclude, let no man compare mee to Cham; who de­lighted to display the nakednes of his father; nor yet to those foule flyes which loue to spot the fai­rest flower. For, for mine owne part, I had rather bewaile mine owne infirmities, then blaze the imperfections of another: especi­ally, of such as David and Bath­sheba, who (this excepted) were holy servants of God; and both of them,1 Chro. 3. 5 progenitors of Iesus Christ, whether wee respect the legall line by Salomon or the natu­rall by Nathan. Yet I have laid o­pen the sinne of David somewhat largely; in two severall Sermons. First, that man seeing the great nesse of his sinne, may the better consider the greatnesse of his re­pentance. [Page 119] Secondly, that consi­dering the haynousness of his sin, wee may the more magnifie the mercy of God, in pardoning the same. Thirdly, that wee behol­ding in him our owne infirmitie, may stand in awe and not sinne. Lastly, that those which haue al­ready sinned, in the like manner as David, may not despaire: but as they haue sinned with David, so they may repent with David; that their soules may be sa­ved, and God glorified: which the Lord grant, &c.