Judah was but a branch of Israel; Israel was the root of Judah : yet Israel and Judah must fight, and kill each other; only upon the quarrel of an ill leader's ambition.

The speed of Asahel was not greater than his courage. It was a mind fit for one of David's worthies, to strike at the head, to match himself with the best. He was both swift and strong; but The race is not to the swift, nor the battle to the strong. If he had gone never so slowly, he might have overtaken death: now he runs to fetch it.

So little lust had Abner to shed the blood of a son of Zeruiah, that he twice advises him to retreat from pursuing his own peril. Asahel's cause was so much better as Abner's success. Many a one miscarries in the rash prosecution of a good quarrel, when the abettors of the worst part go away with victory. Heat of zeal, sometimes in the indiscreet pursuit of a just adversary, proves mortal to the agent, prejudicial to the service.

Abner, while he kills, yet he flies; and runs away from his own death, while he inflicts it upon another.

David's followers had the better of the field and day. The sun, as unwilling to see any more Israelitish blood shed by brethren, hath withdrawn himself: and now, both parts having got the advantage of a hill under them, have safe convenience of parley. Abner begins; and persuades Joab to surcease the fight; Shall the sword devour for ever? Knowest thou not, that it will be bitterness in the end? How long shall it be, ere thou bid the people return from following their brethren? It was his fault, that the sword devoured at all: and why was not the beginning of a civil war, bitterness? Why did he call forth the people to skirmish, and invite them to death?

Had Abner been on the winning hand, this motion had been thankworthy. It is a noble disposition in a victor, to call for a cessation of arms; whereas, necessity wrings this suit from the over-mastered. There cannot be a greater praise, to a valiant and wise commander, than a propension to all just terms of peace: for war, as it is sometimes necessary, so it is always evil; and if fighting have any other end proposed besides peace, it proves murder.

Abner shall find himself no less overcome by Joab, in clemency, than power. He says not, "I will not so easily leave the advantage of my victory: since the dice of war run on my side, I will follow the chance of my good success: thou shouldest have considered of this before thy provocation: it is now too late, to move unto forbearance:" but, as a man that meant to approve himself equally free, from cowardice in the beginning of the conflict, and from cruelty in the end, he professeth his forwardness to entertain any pretence of sheathing up the swords of Israel; and swears to Abner, that if it had not been for his proud irritation, the people had in the morning before ceased from that bloody pursuit of their brethren. As it becomes public persons to be lovers of peace, so they must shew it upon all good occasions; letting pass no opportunity of making spare of blood.

Ishbosheth was, it seems, a man of no great spirits; for, being no less than forty years old, when his father went into his last field against the Philistines, he was content to stay at home. Abner hath put ambition into him; and hath easily raised him to the head of a faction, against the anointed prince of God's people. If this usurped crown of Saul's son had any worth or glory in it, he cannot but acknowledge to owe it all unto Abner; yet how forward is unthankful Ishbosheth, to receive a false suggestion against his chief abettor: Wherefore hast thou gone into my father's concubine? He, that made no conscience of an unjust claim to the crown and a maintenance of it with blood, yet seems scrupulous of a less sin, that carried in it the colour of a disgrace. The touch of her, who had been honoured by his father's bed, seemed an intolerable presumption, and such as could not be severed from his own dishonour. Self-love sometimes borrows the face of honest zeal. Those, who out of true grounds dislike sins, do hate them all indifferently, according to their heinousness: hypocrites are partial in their detestation; bewraying ever most bitterness against those offences, which may most prejudice their persons and repu

tations.

It is as dangerous as unjust, for princes to give both their ears and their heart to misgrounded rumours of their innocent followers. This wrong hath stripped Ishbosheth of the kingdom.

Abner, in the mean time, cannot be excused from a treacherous inconstancy. If Saul's son had no true title to the crown, why did he maintain it? If he had, why did he forsake the cause ani person? Had Abner, out of remorse for furthering a false claim, taken off his hand, I know not wherein he could be blamed, except for not doing it sooner; but now to withdraw his professed allegiance, upon a private revenge, was to take a lewd leave of an ill action. If Ishbosheth were his lawful prince, no injury could warrant a revolt. Even betwixt private persons, a return of wrongs is both uncharitable and unjust; however this go current for the common justice of the world: how much more should we learn, from a supreme hand, to take hard measures with thanks! It had been Abner's duty, to have given his king a peaceable and humble satisfaction, and not to fly out in a snuff. If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences now his impatient falling, although to the right side, makes him no better than traitorously honest.

So soon as Abner had entertained a resolution of his rebellion, he persuades the elders of Israel to accompany him in the change: and whence doth he fetch his main motive, but from the oracle of God? The Lord hath spoken of David, saying, By the hand of my servant David, will I save my people Israel, out of the hand of the Philistines, and out of the hand of all their enemies. Abner knew this full well before; yet then was well content, to smother a known truth for his own turn; and, now the publication of it may serve for his advantage, he wins the heart of Israel, by shewing God's charter for him, whom he had so long opposed. Hypocrites

make use of God for their own purposes; and care only, to make divine authority a colour for their own designs. No man ever heard Abner godly till now; neither had he been so at this time, if he had not intended a revengeful departure from Ishbosheth. Nothing is more odious, than to make religion a stalking horse to policy.

Who can but glorify God in his justice, when he sees the bitter end of this treacherous dissimulation? David may, upon considerations of state, entertain his new guest with a feast; and well might he seem to deserve a welcome, that undertakes to bring all Israel to the league and homage of David: but God never meant to use so unworthy means, for so good a work. Joab returns from pursuing a troop; and, finding Abner dismissed in peace and expectation of beneficial return, follows him; and, whether out of envy at a new rival of honour, or out of the revenge of Asahel, he repays him both dissimulation and death. God doth most justly by Joab, that which Joab did for himself most unjustly.

I know not, setting the quarrel aside, whether we can worthily blame Abner for the death of Asahel, who would needs, after fair warnings, run himself upon Abner's spear; yet this fact shall procure his payment for worse. Now is Ishbosheth's wrong revenged by an enemy. We may not always measure the justice of God's proceedings, by present occasions. He needs not make us acquainted, or ask us leave, when he will call for the arrearages of forgotten sins. 2 Sam. ii, iii.

CONTEMPLATIONS.

BOOK XV.

TO THE RIGHT HONOURABLE, MY VERY GOOD LORD,

WILLIAM, LORD BURLEIGH,

ALL GRACE AND HAPPINESS.

RIGHT HONOURABLE:

THERE are but two books wherein we can read God; the one is his Word, his Works the other: this is the bigger volume; that, the more exquisite. The characters of this are more large, but dim; of that, smaller, but clearer. Philosopher's have turned over this, and erred; that, divines and studious Christians, not without full and certain information. In the works of God we see the shadow, or footsteps of the Creator; in his word we see the face of God in a glass. Happiness consists in the vision of that infinite Majesty and if we be perfectly happy above in seeing him face to face, our happiness is well forward below, in seeing the lively representation of his face in the glass of the Scriptures. We cannot spend our eyes too much upon this object: for me, the more I see, the more I am amazed, the more I am ravished, with this glorious beauty. With the honest lepers, I cannot be content to enjoy this happy sight alone: there is but one way to every man's felicity. May it please your Lordship to take part with many your peers, in these my weak, but not unprofitable Contemplations; which shall hold themselves not a little graced with your honourable name; whereto, together with your right noble and most worthy Lady, I have gladly devoted myself, to be

Your Lordship's in all dutiful observance,
JOSEPH HALL.

UZZAH, AND THE ARK REMOVED.

THE house of Saul is quiet; the Philistines beaten: victory cannot end better than in devotion; David is no sooner settled in his house at Jerusalem, than he fetcheth God to be his guest there. The thousands of Israel go now in a holy march, to bring up the ark of God to the place of his rest. The tumults of war afforded no opportunity of this service. Only peace is a friend to religion; neither is peace ever our friend, but when it is a servant of piety. The use of war is not more pernicious to the body, than the abuse

of peace is to the soul. Alas! the riot bred of our long case rather drives the ark of God from us; so, the still sedentary life is subject to diseases, and standing waters putrify. It may be just with God, to take away the blessing which we do so much abuse; and to scour off our rust with bloody war.

The ark of God had now many years rested in the obscure lodge of Abinadab, without the honour of a tabernacle. David will not endure himself glorious, and the ark of God contemptible. His first care is, to provide a fit room for God, in the head of the tribes, in his own city. The chief care of good princes must be the advancement of religion. What should the deputies of God rather do, than honour him whom they represent?

It was no good, that Israel could learn of Philistines. Those pagans had sent the ark back in a new cart; the Israelites saw God blessed that conduct, and now they practise it at home: but that, which God will take from Philistines, he will not brook from Israel. Aliens from God are no fit patterns for children. Divine institution had made this a carriage for the Levites, not for oxen : neither should those sons of Abinadab have driven the cart, but carried that sacred burden. God's businesses must be done after his own forms, which if we do with the best intentions alter, we presume.

It is long, since Israel saw so fair a day as this; wherein they went, in this holy triumph, to fetch the ark of God. Now their warlike trumpets are turned into harps and timbrels; and their hands, instead of wielding the sword and spear, strike upon those musical strings, whereby they might express the joy of their hearts. Here was no noise but of mirth; no motion but pleasant. O happy Israel, that had a God to rejoice in, that had this occasion of rejoicing in their God, and a heart that embraced this occasion! There is nothing but this, wherein we may not joy immoderately, unseasonably: this spiritual joy can never be either out of time, or out of measure. Let him that rejoiceth, rejoice in the Lord.

But now, when the Israelites were in the midst of this angel-like jollity, their hearts lifted up, their hands playing, their feet moving, their tongues singing and shouting, God sees good to strike them into a sudden dump, by the death of Uzzah. They are scarce set into the tune, when God mars their music, by a fearful judgment; and changes their mirth into astonishment and confusion. There could not be a more excellent work, than this they were about; there could not be more cheerful hearts in the performing of it; yet will the most holy God rather dash all this solemn service, than endure an act of presumption or infidelity.

Abinadab had been the faithful host of God's ark, for the space of twenty years: even in the midst of the terrors of Israel, who were justly affrighted with the vengeance inflicted upon Bethshemesh, did he give harbour unto it; yet even the son of Abinadab is stricken dead, in the first departing of that blessed guest. The sanctity of the parent cannot bear out the sin of his son. The