HEer are three things in David to be considered, his sinne, his repentance, and his absolution. The first thing is his sinne, which is ingraven 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 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 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. 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.

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 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 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 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 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.

Secondly, let us observe the danger 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 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 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 selfe for temptation.

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 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 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 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 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 Philistines reioice, and the daughters of the uncircumcised triumph. And thus much of the second point.

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 remaine in darkness, wherein was committed such a worke of darknes.

Notwithstanding, though wee 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 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; 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 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.

O what a shamefull thing was 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 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.

When I reprove incontinencie 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 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 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 against the wall like an earthen vessell and breake him in a thousand peeces.

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 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 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.

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 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, 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 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, plenty, and prosperity; yea, as it is commonly holden, in idleness and ease. But wherein consisted this idleness? I finde three reasons 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: 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; 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 much of the time.

To come to the fourth point: 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, and therfore let vs beware of idlenesse, 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. 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 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, 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 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 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 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; 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 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, 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 entrance, then looke to thy selfe, he will seek to be thy Master.

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 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 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 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.

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 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, 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. 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 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 the subtle Serpent.

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 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 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.

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 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 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 with scorpiōs. Wherfore as thou 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 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 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 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 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, 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 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 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 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 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 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 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 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.