TWO SERMONS, PREACHED at the King's Court, this January, 1620.  
Concerning david's Adultery, and his politic Practices.  
By Francis Mason, Archdeacon of Norfolk, and Chaplain to his Majesty in ordinary.  Blessed are the undefiled in the way, who walk in the Law of the Lord. Psa. 119. 1. 
LONDON, Printed by H. L. for Nathanael Newberry; and are to be sold at his Shop, under Saint Peter's Church in Cornhill and in Popes-head Alley. 1621.   

To the Reader.  
COurteous Reader, whereas heretofore my slender writings published to the world, and my Sermons in that Royal Auditory have been in part polemical, encountering with some controversies of these times; it pleased God this last year so to inflict upon me that tormenting pain which is incident to students, and doth commonly accompany a sedentary life, that I did interpret is as an Angel sent from God to put me in mind of my mortality. Whereupon I resolved to divert my course from disputation to devotion, from controversies to conscience, and from henceforth to labour to work in myself and others true mortification, and sanctified affections; and accordingly to temper both my study and my style.  
Wherefore, being called by my ordinary course of attendance to preach in that eminent place; first of all, I considered what sins are likely to be found in Prince's Courts. And among sundry other, two especially did offer themselves to my cogitation; carnal Concupiscence, and politic Practices. For, where there is pomp in apparel, delicacy in diet, and beautiful objects, all concurring many times with idleness and ease▪ there a man walketh in the midst of snares, and is in danger to be set in combustion with the fiery darts of the Devil. Again, King's houses being not only places of pleasure, but also ever-flowing fountains of profit and preferment: no marvel if nimble wits do there set themselves a-work, to attain their own ends, and politicly to supplant all those that stand in their way, or hinder their projects. For, that they do so, will be evident, as I suppose, by the Chronicles of all Kingdoms and Countries.  
Now, though the English Court, guided by so godly and gracious a Sovereign, be of all other most remarkable for learned preaching, religious prayers, and angelical lauding and praising of God with spiritual Hymns, and ravishing strains of melodious music: though it be beautified and adorned with a most worthy garland of sage Senators, Nobles and Gentlemen: Yet I dare not altogether exempt it from such sins as have always been incident, more or less, to the Palaces of Princes. Therefore in the second place, I sought such a Text as might lead me by the hand to reproove those vices: and immediately I laid hold upon the story of King David.  
But though David were a King, yet I did not therefore single him out because he was a King: neither intended I, preaching before a King, to take occasion by King David to glanse in any wise at the sacred persons of Princes: God forbid. For our King (God be thanked) though in the highest pitch of worldly prosperity, is for chastity another joseph. And though he be for wisdom like an Angel of God, and can dive into the depth of humane policies: yet he loveth and practiseth sincerity in all his dealings; like to Nathanael the true Israelite, in whom was no guile. But, I proposed David, as a general glass of humane frailty, wherein all men may behold their own imbecility.  
Neither had I any purpose when I preached these Sermons to publish them to the world: but it pleased the Almighty to vouchsafe a blessing beyond expectation. For he that caused the hearts of the Disciples to burn within 
Luk. 24 32  them while he opened the Scriptures unto them as they went to Emmaus, did in the riches of his mercy kindle some such sparkles in the hearts of my hearers. Which I perceiving by the multitude of those which desired copies, did at last yield to let them pass to the Press; being mindful of that of the Apostle, 
Gal. 6. 10  As we have opportunity let us do good to all men, especially to those who are of the household of faith.  
Moreover: whereas thou, gentle Reader, hast long expected my book of the consecration of Bishops, which by command of authority was to be translated into Latin; I certify thee, that I have already finished the translation; and, by occasion of the opposition of my many Antagonists who have written against me, much enlarged the Work, and prepared it for the Press, under this title; De ministerio Anglicano. But, the child being brought to the birth, as yet there wanteth strength to be delivered. Yet I hope, that our good God in his due time will give it a comfortable issue. In the mean while, enjoy these my poor labours, and give them leave to work upon thine affections. And so I commend both thee & them to the blessing of God.  
Thine in the Lord, Francis Mason.   

Faults escaped.  
Page 16. line 20. day is wanting. Page 45. l. 4 vanquished for vanished. Page 48. l. 8. race for name. Page 54. l. 6. Ammon for Amnon. p. 78. l. 23. disseised for defeated.   

THE FIRST SERMON, Preached at White-Hall before Prince CHARLES, upon Tuesday, the ninth of january, 1620.  2. Sam. 12, 13. And David said unto Nathan, I have sinned against the Lord: And Nathan said unto David, the Lord also hath put away thy sin, thou shalt not dye. 
Here are three things in David to be considered, his sin, his repentance, and his absolution. The first thing is his sin, which is engraven in my Text (as it were) with the point of a Diamond; and that with such great and Capital Letters that a man may run and read it, in these words: AND DAVID SAID UNTO NATHAN, PECCAVI DOMINO, I HAVE SINNED AGAINST THE LORD.  
The second thing is his repentance, presented unto us in the self same words, being uttered by way of lamentation, as though he should say: It is true Nathan, it is true that thou hast said, for I confess 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 said unto David, the Lord also hath put away thy sin, thou shalt not dye. So first he sinned, secondly he repented, and thirdly he was absolved. He sinned, there was the corruption of nature; he repented, there was the operation of the Spirit; he was absolved, there was the unspeakable goodness of God. In his sin let us behold our own frailty; in his repentance, let us learn our own duty; in his absolution, let us magnify God's mercy.  
The sin of David reproved by Nathan, and here confessed by himself, was first of all that heinous sin of adultery, and secondly those other sins which he committed, while he went about to hide and cloak his adultery. Of the former, at this time, by the grace of Christ; of the residue hereafter, when it shall please the Lord. Now, that we may rightly understand the heinousness of his adultery, let us briefly ponder these four 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 gulf of sin.  
The first point is the quality of the person. Concerning which I may truly affirm, that David was the most eminent and remarkable man that was then living upon the face of the earth; for it was famously known both to jews and Gentiles, that the God of heaven had been his continual Buckler and Defence, even from his youth up. He had defended him from a raging 
a 1. Sam. 17. 34  Bear, from a roaring 
b Ibid.  Lion, from a huge and terrible 
c 1. Sam. 17. 4. 50  Giant, from the fury of the 
d 1. Sam. 18. 27. & 23. 5  Philistines, from the cruel persecution of bloodthirsty 
e 1. 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, spiritual, ordinary, extraordinary. First, when he was a poor Shepherd following the Ewes, the Lord sent Samuel to anoint him 
a 1. Sam. 16. 1  King over Israel. Secondly, the Lord gave him a glorious victory over 
b 1. Sam. 17. 51  Goliath, all Israel did see it, and rejoiced. Thirdly, the Lord gave him honour in the hearts of the people, so that the women did sing in their dances: 
c 1. Sam. 18. 7  Saul hath slain his thousands, & David his ten thousands. Fourthly, the heart of 
d 1. Sam. 18. 1  jonathan the King's son was knit unto him: for he loved him, even as his own soul. Fiftly, 
e 1. Sam. 18. 20.  Michal the King's daughter loved him, so David became the King's son in law. And after the death of Saul and jonathan, the Lord advanced him to the royal throne, the glittering Diadem was set upon his head, he reigned over 
f 2. Sam. 5. 5  juda seven years and six months, and then over all Israel even from Dan to Bersheba. Besides all this, the Lord gave him plenty of 
g 1. chr. 28  gold and silver, and victory over all his 
h 2. Sam. 7. 1  enemies, so that his victorious banner was displayed, even from jerusalem to the River Euphrates. Moreover, he was a 
i Act. 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: he was likewise one of the 
l act. 2. 29  Patriarches, for so Saint Peter styles him; and God had 
m act. 2. 30  sworn unto him that he should be one of the Progenitors of jesus Christ. Now for inward gifts and graces, he was a Child of God, a member of Christ, a Temple of the Holy Ghost, a vessel of grace, a sanctified Soul, a sweet and well tuned Cymbal, a heavenly Organ of angelical sound; in all his works he praised the Lord with words of glory, every Psalm breathing religion and devotion; in so much that God himself gave him this testimony, that he was a man according to Gods own 
n act. 13. 22  heart. O what eminency of grace, what sublimity of honour, what pre-eminence of prerogatives was here! and yet for all this, David, even this David, committed adultery.  
Now, that we may make use of this example: first let us observe the frailty and infirmity of man. Behold, he that was supposed to be strong as a Lion, and tall as a Cedar, was not only encountered, but also conquered with a temptation. Wherefore in his frailty, we all may behold, as in a glass, the plain image of our own imbecility; for if the Lion be conquered, what shall the little Lamb do? If the Cedars of Libanus be shaken, what shall the tender plant do? Alas, what are we if God withdraw his grace? Even the best man upon the face of the earth, if he were left to himself, should perish everlastingly. Look upon Saint Peter: o what a confidence and hie conceit had he of himself! and yet for all his boasting, he did not only deny, but also forswear his Master. Wherefore, lay away all presumption, let no arogancy proceed out of your mouth, but let every man consider his own infirmity, & thereby learn a holy and a gracious humility.  
Secondly, let us observe the danger wherein we stand; for if David, a man according to Gods own heart, were tempted, what man upon the face of the earth can be free from temptation? I confess, that all men are not tempted alike to the same sin of adultery. For as our Saviour saith; There are some eunuchs which were so borne from their mother's womb: 
Mat. 19 12  but all men are tempted to one sin or other. Now, where the bank is lowest, there the water will over; where the wall is weakest, there the enemy will batter; and where man is weakest, there the devil will soon assault him: for our adversary is like to a cunning fisherman, he considers the natures and inclinations of the fishes, and accordingly baiteth his hook. If judas be covetous, the devil will bait his hook for him with thirty pieces of silver. If Achan love pride in apparel, the devil will angle for him with a goodly Babylonish garment. If Absalon be ambitious, the devil will seek to catch him with the hope of a kingdom. Thus he observeth all, and accordingly he tempteth all, and therefore look for temptation whosoever thou art. Alas, my brother, thou carriest sinful flesh and blood about thee, and dost thou think thou shalt not be tempted? The world is full of alluring provocations, and dost thou think thou shalt not be tempted? The devil goeth about like a roaring Lion seeking whom he may devour, and dost thou think thou shalt not be tempted? We have an enemy, saith Saint 
a Epist. 1.  Hierome, Cui nomina mille, mille nocendi arts, atque ego infoelix victorem me putabo dum capior? He hath a thousand names, and a thousand subtle devices to entrap and entangle the souls of men, and I poor wretch, shall I think myself a Conqueror, even then when I am taken captive? Believe me, believe me, haec tranquillitas tempestas est, this calm will prove a storm: for even then thou art tempted, when thou thinkest thou art not tempted; nay therefore thou art tempted, because thou thinkest thyself free from temptation. Our blessed Saviour, when he taught his disciples to say; Forgive us our trespasses, he taught them likewise to say, And lead us not into temptation; thereby teaching us, that even those children of God, whose trespasses are forgiven, are still notwithstanding subject to temptation. Wherefore, my son, when thou interest into the service of God, prepare thy self for temptation.  
Thirdly, seeing we are all so weak and yet walk in such danger, what is then to be done? That we may learn of the Apostle, 
b 1. Cor. 10. 12  Let him that thinketh he standeth, take heed lest he fall. But how shall we take heed? that we may learn of our blessed Saviour, when he saith, 
c Mat. 26. 41  Watch and Pray. If the watch be neglected but one night, the City may be taken: David had kept watch and ward over his senses all his life time, and now neglecting it but one Evening, he is not only encountered, but carried away captive to the law of sin. Wherefore we had all need to use vigilancy and circumspection. Watch therefore and pray, that ye fall not into temptation. The Spirit indeed is willing, but the flesh is weak. And because it is weak, therefore neglect no good means that the Lord hath appointed. And when thou hast done all that thou canst, put no confidence in thyself, but rely upon thy God, saying; O knit my heart unto thee, that I may fear 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 party with whom.  
The understanding whereof will help us to to discern 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 married or contracted, in verbis de praesenti, it is adultery. Whereby also it appears that there are sundry degrees in adultery; 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 one 
a alias Bathshua 1. Chr. 3. 5  Bathsheba, an other man's wife. Then it was more than single fornication: it was adultery. But was not David himself also a married man? Yes undoubtedly. Then both parties were married, and therefore it was adultery in the highest degree. Yea, and peradventure he had more wives than one. Very true, he had many wives when he dwelled at 
b 1. chr. 3. 5  Hebron, and yet he took him more when he came to 
c 2. Sam. 5. 13  jerusalem. And had he so ample a remedy against concupiscence, and yet would transgress Gods holy ordinance, to eat of the forbidden tree? Had he so many wives of his own, and yet would defile the one only wife of an other man? O most horrible and execrable adultery, and that in the very height of the highest degree! But whose wife was she? She was the wife of one Urias, by Nation a Hittite, and stranger from the commonwealth of Israel; but by grace a Proselyte, and an embracer of the true Religion, indeed a very holy and devout man. He was by profession a Soldier, a valiant Captain, and reckoned among the 
d 2. Sam. 23. ver. ult. 1. chr. 11. 41.  Worthies of David. But where was he now? he was in the field at the siege of Rabath of the Ammonites, fight for the glory of God, for the Ark of the Covenant, for the honour of his Prince, and for the good of his Country. And would such a man as David offer such a wrong, to such a man, at such a time? o what a blemish & scandal was this for the Church of God? o tell it not in Gath, and publish it not in the streets of Askelon, lest the Daughters of the Philistines rejoice, 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 transgress the Commandment of the most High? To which I answer, that the day and year are not recorded in holy Scripture, neither can they be precisely collected out of the same. It seemeth that the Holy Ghost did pass them over of purpose, that they might be covered with eternal darkness, and everlastingly buried in the lake of oblivion. Wherefore let not that year be measured with the motion of the sun, let not that be numbered among the days of the year, in that evening let no star shine, wherein such a shining star was eclipsed, and let that night for ever remain in darkness, wherein was committed such a work of darkness.  
Notwithstanding, though we cannot define the time in particular; yet we may describe it in general, by three circumstances. For David incurred this sin in his declining age, during the time of the wars with the Ammonites, he himself then lying at home in jerusalem in plenty and prosperity, idleness & ease. First, it happened in his declining age: for David was thirty 
e 2 Sam. 5. 4. 5  years old when he began to reign, and he reigned in Hebron seven years and six months; and then he reigned in jerusalem. After which time, first, he won the fort of 
a 2 Sam. 5. 7  Zion & expelled the jebusites. Secondly, he overcame the 
b 2 Sam. 5 20. and 5 25. and 8. 1  Philistines in three sundry battles. Thirdly, he smote 
c 2 Sam. 8 2  the Moabites and measured them with lines. Fourthly, he spoiled the children both of 
d 2 Sam. 8 12  Ammon and 
e ibid.  Amalec. Fitftly, he fought a great battle with 
f 2 Sam. 8 3  Hadadezer King of Zobah in Armenia, upon the river Euphrates; and he took from him a thousand Chariots, seven hundred horsemen, and twenty thousand footmen. And when the Syrians of Damascus came to succour Hadadezer, David slew of them two & twenty thousand, and put garrisons in Syria Damascena. Sixtly, he vanquished Idumaea and put garrisons in 
g 2 Sa. 8 14  Edom. Seaventhly, the King of 
h 2 Sam. 10. 6  Ammon, assisted with thirty three thousand Syrians, made war against Israel; but joab forced them into their City. After a while they issue out again, and 
i 2 Sam. 10 16  Hadadezer brought forth the Syrians beyond the river Euphrates; which David hearing, assembled all Israel, and went to battle and subdued the Syrians, who became his servants; and after that time assisted the Ammonites no more. The 
l 2 Sam. 11. 1  next spring following David sent out joab and all Israel with him against the Ammonites. And in the mean while he lying at home in jerusalem, defiled himself with fleshly lusts. Now, so many great and sundry battles, and some of them so far distant, with diverse passages of peace between them, must needs require a long time and many years: which being added to the former thirty seven years and six months, I may safely say that David was then in his declining age. And yet he was not now exceeding old. For he lived in all but seventy 
m 2 Sam. 5. 4  years, and it is evident that this happened before the birth of Solomon, who is reckoned the 
n 1 Chr. 3 5  fourth son 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 year of David's reign Solomon was borne, or how old he was when David died and he began to reign, is not revealed in holy Scripture: and therefore upon this we can ground no certainty. Some conjecture upon the premises, that David was now forty six years old, some that he was forty 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 myself with this generality, that David was now in his declining age.  
O what a shameful thing was this; that he which had bridled his affections in the flower and flame of his youth, should thus stain his honour in his riper years? For though no age be privileged to sin, yet incontinency in a decaying age is most intolerable. Even 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 foot also. There was a riddle propounded by the Theban Sphinx, to wit, what creature is that which in the morning hath four legs, at noon two legs, and at night three legs. And it was answered that it is a man; who in the morning, that is, in his infancy, may be said to have four legs, because a child creepeth upon all four: at noon, that is, in the prime & strength of his age, he goeth uprightly upon two legs: but at night he hath three legs, because than he borroweth the help of his staff. And after a while he is bedridden, and then he hath no legs, but is ready to drop into his grave. joseph of Arimathia was not very old, and yet he made a tomb in his 
a joh. 19 41  garden. A garden is a place of pleasure, a toomb is a monument of mortality: he made his toomb in a garden, that in the midst of pleasures he might think of morralitie. For though walking one way he saw nothing but odoriferous flowers richly embroidered and enamelled by nature, yet when he turned himself the other way, the grave presented itself unto him. And surely it had been fit for David, his sun now beginning to draw towards the west, to have thought upon his mortality & not upon fleshly lusts.  
When I reprove incontinency in riper age, my meaning is not to give liberty to such as are young: God forbid. For if ever the exhortation of the Apostle to 
b Tit. 2. 6  Titus were necessary, than it is most necessary in these days, To exhort young men to be sober minded. For commonly they are like to the Prodigal child, who thought himself wiser than his old father; he supposed that the old Gentleman knew not what belonged unto gallant behaviour, but if he himself could once finger his portion, he would not be kerbed nor kept in, but follow the fashion, and live like a Gentleman. And therefore he said to his father, 
c Luk. 15 12  Father give me that portion of goods that falleth to me. Well (such was the indulgency of the old man) he hath gotten it, and now being from under the wing of his father's authority, he flourisheth and flanteth it out in brave apparel, and keepeth company with the best like a gallant, till all is spent with riotous living. If a cistern let out water at many cocks, 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 soon empty, and all is gone with vain delights and sinful pleasures. Oh that young men would take heed by this example, and remember their Creator in the days of their youth, and learn to be sober minded. Peradventure some will say, that we must not be such rigid censurers of young men, their age requires delights, and they may repent when they are old. Well then, go to, thou young man, follow thy pleasures, and walk in the ways of thy heart, and in the light of thine eyes, crown thyself with roses, and let no delight be wanting which thy heart desires; but know that for all these things, God will bring thee unto judgement. And therefore let the young man repent while he hath time: for what doth he know whether ever he shall live till he be old? A Carpenter goeth to the wood to cut down an aged oak: but before he do that, he cuts down many a little wand. One walking in a garden pulls peradventure a ripe rose, and yet before he do so, he breaketh off many a tender bud. Wherefore let the young man serve God even while he is young; for otherwise who knoweth, if he provoke the Lord, whether the God of heaven, the just judge, may not take him suddenly, and dash him against the wall like an earthen vessel and break him in a thousand pieces.  
But to return to David: As 
a Eccles. 10. 1  dead flies corrupt the ointment of the Apothecary, so doth a little folly him that is in reputation for wisdom and honour. David till this time had kept his honour unstained, 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 he shall be reproved therewithal till the end of the world. Wherefore all you which hitherto have kept your vessels in honour, whether in single life or in holy matrimony, take heed that you do not fall as David fell: but as you have made a blessed beginning, so in the name of God proceed to keep yourselves undefiled members of jesus Christ. Many virtues are commended, but one only bestows crowns and garlands upon all the rest; the image of happy eternity, happy Continuance. And therefore continue, or rather as you grow in years so grow in grace, and bring forth more fruit in your age. So shall your silver hairs be truly honourable, and your persons shall be reverenced in the hearts of all men. For 
b Pro. 16 31  the hoary head is a crown of glory, if it be found in the way of righteousness: yea 
c Eccles. 25. 6  experience is the crown of old men, and the fear of God is their glory. Wherefore proceed from grace to grace, even till you come with honour to the grave. The sun is always amiable, but never more than at the setting: and therefore seeing you have shined with virtue in the forenoon of your life, God forbid you should be clouded or overcast in the afternoon: wherefore shine forth more and more, that your setting may be with glory and immortality. All the strains of music are sweet and delectable, but none may compare with an excellent Close. A life continued in the fear God is delicious music, and a virtuous old age is the excellent close. 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 wars with the Ammonites. This was a very great war: for as we have read in the former chapter and the first verse, David had sent joab thither and all Israel with him, who destroyed the country of the Ammonites and besieged their City. And it seemeth the City was very manfully defended, so that the siege went hard on both sides. For it is very probable by the words of Urias the Hittite, that the Ark of the Covenant was fetched into the host of Israel: which used not to be done but only in time of extreme danger. And was this a time for David to have wand'ring and wanton eyes? was this a time for vain delights & sinful dalliance? was this a time to give the reins to his affections, and to satisfy the lusts of the flesh? No, no: but rather at such a time let even lawful pleasures be abandoned. 
a joel 2. 16  Let the bridegroom go out of his chamber; and the bride out of her bride-chamber. For what is to be done in such a case we may learn of 
b Exod. 17  Moses; who while josua fought with Amalec stood upon the top of an hill to hold 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 judah grandfather to Bezaleel, the cunning workman. Now it came to pass that when Moses held up his hands Israel prevailed, but when his hands fell down Amalec prevailed: And when his hands were heavy, Aaron and Hur rolled a stone and he sat thereon, and they stayed up his hands on the one side and on the other, so his hands were steady till the going down of the sun. And even so should David have done, he should have holden up his hands for the host 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 us all our duty in the like case. When josua fights against Amalec, when the Ark of God is in danger, when judah and Israel, when our brethren that are pillars in the Church of God are up in arms, though we ourselves be safe at home, though we be far from dint and danger, though we fear not the roaring of the Cannon, nor the push of the Pike, yet we may not follow sinful pleasures with David, but hold up our hands with Moses. Yea in such a case it behooveth Moses, Aaron, and Hur, Prince, Priest, and People, to hold up their hands, and to pray to the Lord: For 
c jam. 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 find three reasons rendered. First, because he lay at home in the time of the wars: but we must consider that the life of a King is worth ten thousand of ours, and therefore not to be endangered without great necessity. Secondly, because he lay upon his palate in the afternoon; but we must consider that a King is troubled with cares for the Commonwealth, which make him wake when other men sleep, and therefore such rest and repose may sometimes be requisite for him. Thirdly, because he had leisure to walk upon the top of his house, and to view the City: but it were hard to deny that honest recreation to a King which is permitted to every common person. How then? was he idle or no? Truly, these three points do not of necessity convince him of sinful idleness: yet because all these three things now concurred, and there followed such fowl events, as commonly proceed from idleness; therefore both ancient and late Writers, comparing the antecedents with the consequents, do commonly impute his adultery to sinful idleness: and this we may embrace as a most probable opinion. Then mark, I pray you, when David fell. Not when he was a poor Shepherd following the Ewes, not when he fought the Lords battles against the Philistines, not when he fled before the face of Saul: but when he reigned peaceably at home from Dan to Bersheba, when he had achieved many and great victories abroad, and had almost conquered all his enemies, when he had enlarged his Dominions & was enriched with abundance of gold and silver; then and not before he gave himself to chambering and wantonness. And here let us observe the unthankfulness of David, who when he should have been praising God, for so many and so great blessings, neglected his duty, and dishonoured his Maker. Wherefore all you Courtiers which live in wealth and ease, in pomp and bravery: you that dip your foot in oil, and swim in streams of gold: you that enjoy all pleasures, which Sea or land may afford, or the wit of man can possibly devise; you that keep the key of nature's closet, and have the sun always 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 adversity cannot bend, prosperity can break. And thus much of the time.  
To come to the fourth point: How was David thus inveigled and entangled with the subtlety of sin? Truly by little and little. Consider, therefore, I pray you, how sin steals upon a man by degrees. First, he was idle. Secondly, in his idleness he had a wand'ring eye, which glancing upon a woman as she bathed herself, delighted to behold that beautiful object. Thirdly, he did not only look, but lust after her. Fourthly, in his lust he made a curious inquiry to know what she was. Fiftly, when he knew, he sent for her. Sixtly, when she came he tempted her: and finally, he committed folly with her. These are the steps which lead to the den of death.  
The first step was idleness, and therefore let us beware of idleness, 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 idleness, but honest employments do kindle and increase it. A running water will keep sweet, when a standing pool will putrefy: even so laborious industry will keep the soul pure, but idleness fills it with iniquity. Now though idleness be the mother of much mischief, yet especially of fleshly lusts.  
Quaeritur Aegystus quare sit factus adulter.  
In promptu causa est, desidiosus erat.  
That is, it is demanded how Aegisthus became an adulterer: & the cause is soon rendered; he was idle. And if the question be how David became an adulterer, the fathers will give you the like answer, that it flowed from the fountain of idleness. Therefore take heed of idleness, it was one of the sins of 
a Ez. 16 49  Sodom.  
The second step to his fall, was a wand'ring eye, which rolling up and down did glance unawares upon Bathsheba the bright, as she was bathing herself, and was suddenly rapt with the admiration of her beauty: neither was he satisfied with a glance; but as it is most likely he fixed his eye and gazed upon her again and again. Well, it is too plain what David did: Now let us consider what he should have done, and what is all our duties to do in the like case. As joachim the Priest charged the inhabitants of Bethulia to keep the passages of the mountains, for by them there was an entrance into judea: 
judeth c. 4. 6. 7  so I exhort all men to look to their hearing and seeing (for those are the passages of the mountains) lest by them the devil, like Holofernes, get entrance into the heart. Secondly, seeing so little a sparkle can kindle so great a flame, seeing so much mischief may arise from the glance of an eye, and such glances are hardly avoidable by the wit of man; therefore let us all prey to God, that he will be in our eyes and in our looking. Lord turn thou away mine eyes that they do not behold vanity. Thirdly, if thy eye glancing, thou feelest thyself ravished with admiration, or surprised with affectuous delectation, then go out of the place, or remove thine eye to an other object. Gaze not upon the beauty of a woman, lest thou be taken by that which is precious in her. If being removed from the object, thou canst not put her out of thy cogitation; then strive to raise up thy thoughts from the creature to the Creator, and consider that all the beauty of the creature is from the Creator, and nothing else but a spark of that fire, a beam of that Sun, a drop of that unemptiable Ocean; and say with thyself: If there be such beauty in a creature, o how incomprehensible is the beauty of the Creator? o my God, when shall I behold thy glorious face, in whose presence is all fullness of joy, and at whose right hand are pleasures for evermore? If still thou feel the fire to kindle upon thee, then consider the subtlety of the Serpent that lieth lurking even in the fairest creatures, to kill and destroy thee: and take unto thee the whole Armour 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 carnal corruptions, in this or the like manner: Thou shalt not commit adultery; no fornicator shall enter into the kingdom of heaven: whoremongers and adulterers God will judge: 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 winds began to blow, and he began to sink, 
Mat. 14 30  cried, Lord, save me; and Christ reached out his hand and saved him: even so, when thou feelest thyself begin to sink in a temptation, cry, Help Master, I perish: And he that reached out his hand to help Peter, will reach out his hand to help thee.  
The third step was concupiscence; for his eyes collecting the beams of her shining beauty, became a burning glass to set both body and soul and all the powers and faculties of nature in combustion. So the image of the object was transported from the outward to the inward senses, and namely, to the fancy, the fancy commended it to the heart; so now the eye looks, the heart lusts, and the more it looks the more it lusts: Thus concupiscence crept in at the window of a wand'ring 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 sheep, and yet when a travailing stranger came unto him, he would not give him entertainment with his own sheep, but he took the poor man's one and only lamb. This poor man was Urias the Hittite, his one and only lamb was his young and beautiful wife. The rich man was David, his many sheep his many wives, and the traveller was Concupiscence; indeed a great traveller which hath travailed far and near▪ through the wide world. Go to the East or West Indies, to the Pole Arctic or Antarctic, to what Coast or Climate you will, you shall be sure everywhere to find the footsteps of Concupiscence. This traveller doth visit both the King's Court and the Country Cottage, yea and I can tell you he is well acquainted in the Pope's Palace. Let a Monk betake him to his Cloister, concupiscence will go with him: Let the Hermit fly to the forsaken Wilderness, concupiscence will follow after him: Let the Recluse be mewed or mured up in a wall, yet concupiscence will find him out. Wherefore concupiscence may justly be termed a traveller, an exceeding great traveller. And because this traveller came now to David as a stranger, thereby it appears that hitherto he had kept his vessel in sanctification and honour. I fear me 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 body. First he comes in with flattering blandiments: but if once he get an entrance, then look to thyself, he will seek to be thy Master.  
The fourth step was a curious inquisition. For concupiscence being now entertained did presently persuade him to send and inquire what woman that was, in whom there appeared such a blazing beauty: And one said, 
a 2 Sam. 11. 3  Is it not Bathsheba the daughter of 
b Alias Ammiel, 1 Chro. 3. 5  Eliam, the wife of Urias the Hittite? To what end was this curious enquiry? Paradventure some will say, he did it with an intention to marry her also, if she had been without an husband. It may be so; But when he understood that she was another's man's wife, he should have surceased, and have laboured to put such idle cogitations out of his mind, he should then have taken no further notice of her, but have let the memory of her beauty 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 glass, and remembreth the fashion of it no more.  
But David proceeded from evil to worse. For after an idle inquisition, there followed the fifth step, that is, a vain and an idle message unto the woman, that she should come unto him. Oh what a folly was this? Can a man carry coals in his bosom, and not be scoarched? Can the fly play with the candle, and her wings not be singed? Thus he pours oil 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, resort to grave and godly company, and use all good means to quench such fiery darts of the Devil, and say with holy job, 
c job 31. 1  I have made a covenant with mine eyes, why then should I think upon a maid? If not upon a maid, then surely much less upon another man's wife.  
And now in the mean time, while the woman was sent for, it must needs be that David felt a great battle in himself between the flesh and the spirit. Oh she is fair and beautiful saith the flesh, yea but she is another man's wife, saith the spirit; 
a Heb. 13. 4  Marriage is honourable among all men, and the bed undefiled, but whoremongers and adulterers God will judge. O thou art a King, and mayest command her, saith the flesh: yea, but there is a King of Kings (saith the spirit) to whom all earthly Kings must give an account of all their actions: 
b 2 Cor. 5 10  We all (both Kings and Subjects) must appear before the judgement seat of Christ, to give an account of every thing that we have done in the flesh, whether it be good or evil. Oh there are many examples of it, saith the flesh: yea, saith the spirit, but we must not live by examples, but by precepts. 
c Gal. 6. 4 5  Let every man therefore examine his own work, for every man shall bear his own burden. O but it is pleasant to enjoy her, saith the flesh: O but the comfort of conscience is more pleasant, saith the spirit; But oh how pleasant are the joys of heaven? And what a madness is it, for a little pleasure of sin that lasteth but a season, and bringeth nothing but repentance, to endanger the loss of those eternal joys which never eye hath seen, nor ever ear hath heard, nor ever entered into the heart of man: And not so only, but also to be cast into hellfire, there to burn everlastingly with the Devil and his Angels? Besides all this, what a blemish and scandal would this be to the Church of God? How would it grieve the godly, rejoice the wicked, and cause the holy race of God to be blasphemed? O but the matter shall be 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 mean time, he that form the eye, shall not he see? He that planted the ear, shall not he hear? His eyes are ten thousand times brighter than the sun; all things are open and naked in his sight; he is about thy bed and about thy path, & spieth out all thy ways. 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 he looked, lust kindled, and the flesh prevailed against the spirit.  
And now he is come even to the brink of the pit. For behold here followeth the sixth step, that is, temptation. He that should have been the protector of her chastity, was not ashamed to tempt her unto folly. Thus the infection spread from the eye to the fancy, from the fancy to the heart, from 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 poison of the subtle Serpent.  
And here somewhat would be said concerning the woman. First, the bathing of herself cannot be reproved: there were many legal impurities which so required. But the place was not so secret, nor the manner so wary as became the modesty of a woman; she should have considered that every window hath an eye, and every Tower and Turret might overlook her. Secondly, that, being sent for, she came to her Sovereign, is not to be reprehended. She had no reason to suspect or imagine any uncleanness from such a man. But when she saw his speeches tend to dishonesty, than she should have fled away as from a Serpent, she should have endured a thousand deaths rather than have suffered 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 be procured from her husband Urias, 
2 Sam. 1●  and then she by this means might become a Queen. So dangerous a thing is it when great personages provoke unto sin. Their words are bewitching, their persuasions are potent, they fill unsettled heads with flattering 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 persuade to that which is good; but do not tempt to that which is evil. Or if men should tempt, yet women should esteem their chastity above all earthly treasure. 
Ecclus. 26 14  A shamefast and a faithful woman is a double grace, and her continent mind cannot be valued. But Bethsheba at this time wanted this grace; So, David tempted, she consented, and then followed the last step, that is, perpetration; so folly was committed in Israel.  
But now me thinks I hear the licentious Libertine rejoice, and say, If David a man of such sanctity committed adultery, why may not I? What do I hear? why may not I? O wicked and profane wretch, if a man of sanctity commit a sin, wilt thou neglect his sanctity, and imitate his sin? Thou shouldest imitate his sanctity, and bewail his sin. But what a thing is this? Wilt thou first observe in God's Saints their falls of infirmity, and then encourage thyself to sin by example of their frailty; and lastly, shroud thy sin under the veil of their sanctity? So did not David. He sinned indeed: but it was as Saint 
a in Ps. 50  Austin truly saith, Lapsucupiditatis, non patrocinio sanctitatis; that is, He was drawn away by his own concupiscence and enticed, but he did not provoke himself to sin by other men's example. He did not propose to imitate their frailty, and then hide his wickedness under the veil of their holiness. Wherefore if thou commit adultery by the example of David, thy adultery is far worse than was the adultery of David. He sinned of infirmity, thou sinnest upon presumption. He was surprised on a sudden, thou sinnest upon premeditation. He was carried away captive by a violent passion, but thou pullest sin unto thee, as it were with cart-ropes. But tell me, did David scape unpunished for his sin? Thou knowest he did not. But as he defiled another man's daughter, so his own 
b 2 Sa. 13  daughter was defiled; even his daughter Thamar, and that by her own brother Ammon. As he defiled another man's wife, so his own wife was defiled, and that by his own son 
6 2 Sa●. 16. 22  Absalon, upon the top of the house, in the face of all Israel, in the sight of the sun. Now if judgement begin at the sanctuary of God, where shall the wicked and ungodly man appear? If the Lord deal so with the trees of Paradise, what will he do to the bramble of the wilderness? If he thus punished David, dost thou think he will spare thee? If he dealt thus with David, dost thou think he will dally with thee? No, no: but rather, if he corrected him with rods, he will scourge thee with scorpions. Wherefore as thou castest one eye upon the sin 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; therefore let there be no adulterer, no nor fornicator amongst us, but let men keep themselves undefiled, as it becometh Saints. He that commits fornication, he wrongs his own soul, his own body, his own credit, and is a dishonour and stain to his father's house. He that commits fornication, he wrongs the woman which he polluteth, and brings a perpetual disgrace upon her; and this disgrace redounds to her father, her friends, and the whole family. He that commits fornication, he wrongs his own child, and brands it with a perpetual reproach. Finally, he that commits fornication, he violateth the fiery law of the most High, and the royal commandment of his God, and pulleth down wrath and vengeance upon his own head. For no 
a 1 Cor. 6 9 10  fornicator (unless he repent) shall ever inherit the kingdom of heaven. And if fornication be so execrable, what shall we say of adultery? When a couple are married or betrothed, they make a solemn 
b Mal. 2 14  promise or vow one to another in the name of the all-seeing God. Now the adulterer besides all his other offences, he transgresseth the covenant of his God. Besides this, he wrongs his own wife with whom he is linked in wedlock's golden band; his wife I say, whom he should love as his own soul. O how he wrongs her in that he prefers a strumpet before her! Again, the adulterer wrongeth the husband of the woman which he defileth; who, if it come to his knowledge, is thereby enraged; his jealousy burns like fire, and he will not spare in the day of vengeance. And this undoubtedly is a marvelous wrong. For first, he is robbed of the love of his wife, an inestimable jewel. 2. His estate by this means may be translated to another man's child: and is it then any marvel if States and Commonwealths have been severe in punishing of adultery? I will only touch this point briefly, because the time passeth away.  
In the levitical Law, the adulterer and the adulteress were both put to death. 
Le. 20. 10  I confess, that the judicials of Moses were moulded upon the jewish Commonwealth, and do not simply bind Christians, yet there is a perpetual equity to be observed, to wit, that sin be so punished that men may fear to offend. This was practised of the Gentiles even by the light of nature; for the Arabians did punish adultery with loss of life, as witnesseth 
b Geogr. li. 16  Strabo. Among the heathen Romans, Lex julia was renowned, and terrified many. Others, though they made it not Capital, yet they laid heavy punishment upon it, and filled the faces of adulterers with shame and infamy. Some write, that the Egyptians did use to cut off the woman's nose, and beat the man with bat's almost to death. 
a Valerius Max.  Zaleuchus king of the Locrenses made a law that adulterers should lose both their eyes. In later ages the Church of Rome hath been too much indulgent unto this sin, and thereby gotten mines of silver and gold. Yea the Pope hath been so shameless as to take a tribute of 
b See Espencaeus de contin. l. 3. c 4  Courtesans; this was Daemon meridianus, the Devil reigning at noon day. This was not only a sin in the State, but the sin of the State, because it had approbation by public authority. With us, though this sin too much abound, yet it is punishable by our laws, and hath no countenance from authority. And therefore, though it be a sin in our State, it is not the sin of our State. Yet it were to be wished that those grave and judicious Sages and Senators of the kingdom, which hear me this day, would in their godly wisdom consider whether it were not fit that the corporal punishment of adulterers should be augmented among us that men may stand in awe and sin not.  
And when good laws are enacted, let them not be like spider's webs, where great flies break through, and little flies are entangled. Let it not be said among us, as it was sometime amongst the Romans, 
c juven. sat. 2  Vbi nunc lex julia! Dormis! How great regard is to be had of the execution of wholesome laws, we may see in Zaleuchus: who having made the law before mentioned, That adulteterers should lose both their eyes, it came to pass that his own son committed adultery. What was here to be done? should he execute the law, and put out his eyes? Alas, it was his own & on-only son, and by this means the people should have had a blind King. Should he not execute it? Who then would regard his laws, when he himself did first break them? Therefore he took a middle course. Because the law required the putting out of two eyes; therefore he put out one of his son's eyes, for he had offended: and another of his own, that his people might see how much he abhorred the sin of adultery, and withal how much he respected the execution of laws.  
But howsoever man do neglect the execution of justice 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 four and twenty thousand. Reuben the son of jacob ascended into his father's bed, and thereby he lost three prerogatives belonging to the first borne.  
The first was the office of the 
a Ex. 28. 1  Priesthood, which was given to the sons of Aaron, which were of the tribe of Levi. The second was the sovereignty, which was translated to 
b Gen. 49 10  juda. The third was the double portion, which befell unto 
c Gen. 48 22  joseph. Concerning all these, it was said to Reuben, thou wast unstable as water, thou shalt not excel. I know there is great difference between incest and adultery; neither dare I enter into God's secret judgements: yet thus much is certain, that as incest, so likewise adultery is a 
d job 31 12  fire that consumeth to destruction; and will root out all a man's increase. And therefore if a man would have a blessed seed, let him keep his body undefiled. joseph refused to stain his vessel, 
Gen. 49. 4  and the Lord so blessed him in his marriage, that his two sons 
e Gen. 48. 5  Ephraim and Manasses were reckoned among the tribes of Israel: yea Israel did bless in them, and say, God make thee as Ephraim and as Manasses. 
Ver. 20  On the contrary, if men shall defile another man's bed, it shall be the just judgement of God, if they find a cross in their own marriage bed, and if their own wives and daughters be defiled. Yea, if they shall be hardened in this filthiness, let them take heed lest this fire so burn to destruction, that it root 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 sin, not so much for fear of punishment, as for conscience sake. Not your souls only, but your bodies also were created according to God's image, and therefore defile them not. Not your souls only, but your bodies also are bought with a price, even with the precious blood of jesus Christ, and therefore defile them not. Not your souls only, 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 be vessels of glory in the world to come. Which the Lord grant, etc.  
The end of the first Sermon.   

THE SECOND SERMON upon the former Text; preached at Theobalds' before the King's Majesty, upon Sunday the 21. of january. 1620.  
WHen of late I entered upon the explication of this Text in a Princely presence, I proposed 3 things in David to be considered; his sin, his repentance, and his absolution. The sin of David, reproved by Nathan, and here confessed and lamented by himself, was first of all, that great and grievous sin of adultery; and secondly those other enormous sins wherewith he entangled himself, while he went about to hide and conceal his adultery.  
To show the heinousness of his adultery, I unfolded four points. The first was the quality of his person; where it was proved that David was the most eminent and remarkable 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 Urias, who was by nation an Hittite, by religion a Proselyte, by profession a Soldier, a Captain, a worthy Captain, and reckoned among the Worthies of David. The 3 point was the time, described by three circumstances. For this iniquity was committed, first in his declining age, when it had been fitter for him to have been thinking of his grave, then of fleshly lusts. Secondly, in the time of the wars with the Ammonites, when he should have been holding up his hands for the Host of Israel. Thirdly, when he enjoyed peace at home, with plenty and prosperity; for which he should have praised God with a thankful mind. The fourth point, was the manner how he was thus ensnared; which was by seven steps or degrees. For, first, he was idle. Secondly, in his idleness he had a wand'ring eye. Thirdly, he did not only look but lust after her. Fourthly, he was curious in enquiring who she was. Fiftly, he was vain in sending for her. Sixtly, he was lewd in tempting her. And lastly, he was wicked in commiting folly. Hitherto of his sin of adultery. Now I proceed to the sins he committed while he went about to hide and conceal his adultery.  
This concealing of sin is a vice so incident to the nature of man, that we may seem not to have learned it, but even to have sucked it with our mother's milk. A noble example hereof, we have in the seventeenth chapter of the book of josua: When Achan had committed sacrilege, by stealing the gold, 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 judah was taken. Now though Achan were of the tribe of judah, yet he would not confess his sin, but still concealed it. Secondly, the tribe of judah was brought forth family by family, and the family of the Zarhites was taken: but though Achan were of the family of the Zarhites, yet he would not confess this sin, 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 he would not confess his sin, 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 he could no longer conceal it. And even so did David: He bent all his wits & study to hide and cloak his adultery: neither do we find that ever he did confess it to God or man, before such time as the God of heaven had so revealed it by the Prophet Nathan; that now it could be no longer concealed. Nay, the concealing of David was far worse than the concealing of Achan. For Achan concealed his sacrilege only by secrecy and silence; but David concealed his adultery by most ungodly practices.  
Now that we may plainly understand the whole project of his proceedings, my present discourse shall consist of two branches. In the former, by the grace of Christ, I will declare how he did hide and conceal it from man. In the later, how he went about (so much as in him lay) to hide and conceal it, even from the allseeing eye of God. In the former branch two things are to be considered: the causes which moved him, and the means (that is, the politic practices) which he used to accomplish the same. Of which in order, by God's gracious assistance, and your royal patience.  
The causes which moved David to hide and cloak his adultery, may probably be 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 known; they should both be utterly ashamed for ever. And here we are to distinguish a 
a Eclus. 4 21  double shame, an honourable shame, and a dishonourable. The honourable shame is that which bringeth glory and grace, either by preventing, or by repenting: by preventing a sin that it be not committed, or by repenting for a sin when it is committed. The preventing shame is composed of two passions, fear and love; fear of infamy, and love of honesty. An example of this we have in joseph, when he was tempted of his Mistress. And here consider with me how great provocations he had to yield unto her. First, he was a fair and beautiful young man, in the prime and flower of his age. Secondly, he was a poor servant, yea and a stranger, far from his country, his kindred, & his father's house; and therefore had need of friends. Now if he had yielded unto her, he should not have wanted gold, nor silver, nor rich apparel, nor any honour or preferment that she could possibly procure unto him. But in rejecting her, he was sure to be turned out a doors, and to endure all disgrace that the wit of a woman sharpened with malice could possibly devise. And yet this gracious young man would not yield to her allurements. He considered first, the goodness of God, and what a great wickedness it were to sin against him. Secondly, he considered how beneficial his Master had been unto him, and what a shame it were to requite him evil for good. 3. He consired how precious a thing is is for a man to keep his body unstained, and what a dishonour it were to defile his vessel. Upon these considerations, he answered the woman, 
a Gen. 39 9  How can I do this great wickedness, and so sin against God? How can I? As though he should say, With what face can I do it? It is a most shameful thing, and therefore I cannot do it. Here was fear and love; a gracious fear of infamy, and a zealous love of honesty. This was an honourable shame, so to be ashamed of sin even because it is sin, as to shun and avoid it. An example of the other we have in the prodigal child: 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 honourable shame, because it wrought repentance in him: and that brought unto him glory and grace.  
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 shameful a thing sin is, hath neither care to prevent it, nor grace to repent it, but bends all his endeavour only to hide and cover it from the eyes of the world: and such a shame was in David and Bathsheba.  
To begin with the woman. After a while she perceives that she had conceived with child, and now she fears lest the world would take knowledge of her lewd demeanour, because her husband had been so long from home. Now therefore (though secretly) she begins to weep, to mourn, and to make lamentation. Here is a glass for all women to look in; even Bathsheba the beautiful. She that of late gave her consent to lascivious dalliance; now she se'eth her own folly, now she is clothed 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 tears run down her blushing cheeks, she wrings her hands, she rends her golden hair, and with all possible speed she sends unto David, 
2 Sa. 11. 5  saying, I am with child: as though she should say; o wretch that I am, now my sin can be concealed no longer; the matter is plain, my very body will shortly bewray it, I carry my accusation about me; on the one side, I fear the shame of the world; on the other, the danger of the Law: but o, how shall I look my poor Husband in the face? You, you were the cause of all this, and therefore to you I make my moan: alas, alas! what shall I do? So she that of late had no regard of conscience, is now tormented with an accusing conscience; and she that before was not ashamed to sin, now she is ashamed lest her sin should be known. But what said David to all this? for now he is put to his shifts.  
Truly he showeth himself a 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, than he was of the displeasure of Almighty God; and therefore he did palliate his sin 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 of his darling: for by the Law of God the adulteress was to be put to 
a 3. Le. 20. 10  death; and therefore lest she whom he loved so tenderly should lose her life, and that by his means, he bends all the strength of his wits to conceal the matter. Hitherto of the motives: now I come to the means, that is, his politic practices.  
His first policy was to cloak the matter by a false imputation: for which purpose Urias, the husband, was to be called home from the camp; to the end, that he conversing with his wife, might be supposed and reputed the father of the child. Wherein David did not only sin against God, and his own soul; but moreover he intended three notorious injuries: the first against the poor babe, the child begotten of his own body, which by this means he would have disclaimed and renounced, even before it was born: the second against Urias to whom he would have obtruded a child by fraud & imposture: the third, against the heirs of Urias, which by this plot might have been disseised and defrauded of their inheritance.  
Here was wisdom, I confess: but it was the wisdom of the serpent, there wanted the simplicity of the Dove, Such was the wisdom of Pharaoh, who said; 
b Ex. 1. 10  Come, let us work wisely, when he intended to oppress the children of God. Such was the wisdom of 
c 1. Reg. 12 28.  jeroboam; who, to establish his Kingdom, erected a standard to Idolatry, by setting up two golden Calves in Dan and Bethel. This was wisdom, but not according unto godliness. Wisdom did I say, or rather folly? for, how can that be called wisdom, when men are wise to do evil; 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 seem angelical, howsoever it shine and glister in the eyes of the world, yet in true judgement it is nothing else but mere folly: 
* Psa. 111 10  for, the fear of the Lord is the beginning of wisdom; and therefore where there is not the fear of God, there cannot possibly be any true wisdom. David himself could sometimes say, 
a Psa. 119 110  I understand more than the ancients, because I keep thy precepts. Wherefore if a man would be truly wise, Let him fear God and walk in his precepts. This is wisdom according to godliness, which will make a man wise to salvation. And as this is the wisdom of every private man, so herein likewise consisteth the true wisdom of Kings and Kingdoms, of States and Commonwealths. For 
b Deut. 4 5. 6  as Moses said to Israel, Keep (the statutes & judgements of the Lord) and do them, for this is your wisdom and understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and an understanding people. Even so I say to you, Let all your wisdom be according to godliness, let all your policy be joined with piety, in all your consultations ask counsel of the Lord, let the God of jacob be present & chief Precedent in all your parliaments, and then surely he will bless this Land, and the nations shall see it, and say, Surely this nation of Great Britain is a wise and an understanding people.  
But to proceed in the story. The messenger is gone, Urias is sent for, he is come to the Court, & brought to the King; who asketh 
c 2 Sam. 11. 7  him how joab did, and how the people did, and how the wars prospered: and after kind communication, he gave him a courteous dismission, Go home to thy house and wash thy feet: and there followed after him a favour from the King, a mess of meat (no doubt dainty and delicate) that he and his wife might make merry together. But for all this courtly and cunning invitation, Urias went not home to his wife, but slept at the gate of the King's palace.  
Which David understanding, sends for him again, and thus expostulates the matter with him in friendly manner. 
d Ver. 10  (d) Cam'st thou not from thy journey? why then didst thou not go down unto thy house? Thus David pretended great love and friendship unto Urias, whereas in truth he intended only to make him a cloak for their iniquity. And is not this the fashion of the world at this day? Many will pretend great love and friendship unto a man, when if the truth were known, it is only to serve their own turns, and in relation to their own private ends and purposes.  
Hitherto we have seen David's courteous invitation and friendly expostulation: now let us hearken unto the answer of Urias. He said unto David: The Ark, and judah and Israel abideinaents, 
2 Sa. 11. 11  and my Lord joab and his servants are encamped in the open fields; shall I then go home to my house to eat and to drink, and to lie with my wife? As thou livest, and as thy soul liveth, I will not do it. First, let us consider what is meant by this, that the Ark abode in tents. And it seemeth to import (as many both ancient and modern writers do take it) that the Ark of the Covenant was now fetched into the Host of Israel, which 
a 1 Sam. 4  used to be done in time of danger, and that for four reasons. 1. To encourage the soldiers: because the Ark (wherein was the 
b Heb. 9 4  pot of Manna, the rod of Aaron, and the tables of the Covenant) was a visible token of God's presence. Secondly, to testify that they trusted not in their swords, but in the Lord, whose strength was figured and represented in the Ark, which therefore was called 
c Psa. 132 8  the Ark of his strength. Thirdly, to terrify their enemies: and therefore when the Ark removed, these words were used, Let God 
d Num. 10 35  arise, and let his enemies be scattered, let them also that hate him fly before him. Fourthly, that they might ask counsel of the Lord in case of necessity. Thus the jews in their dangers and extremities had recourse to the Ark. Now we Christians have not (as they had) the golden Cherubins, the Mercy Seat, and the Ark of the Covenant overlaid with gold: but our Ark is Christ and his true Religion. And happy shall we be both in Peace and in War, if this Ark be still among us. Our Land indeed is a goodly Land, our gardens like Eden, our rivers like jordan: yea, our Land is blessed, for the sweet increase of the sun, and for the sweet increase of the moon, and for the treasures hid in the sand; yea, the whole Island is walled about with the Ocean. Yet, our chief comfort consisteth in this, that this true Ark of God is amongst us, and that our defence is the Lord jehavah. Lord let this Ark still abide in our tents, that our enemies may be scattered, and that we may always rejoice in thee the God of our salvation. This point thus touched and explained by the way, let us now ponder the words of Urias: for they are very memorable, and deserve to be written in letters of gold.  
They contain two reasons. The former is drawn from the state of the Camp: and it is threefold. First, the Ark of God is in peril, and shall I go follow my private pleasures? Here was a notable touch of religion and devotion. Secondly, judah 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 Camp: though his body were absent, his heart was with them Thirdly, my Lord joab and his servants are encamped in the open fields, Sub dio, sub Iove frigido: and shall I be chambered up like a carpet Knight, or a whitelivered soldier? here was a dutiful respect and conformity to his Governors. The second reason is drawn from the consideration of his own estate and condition. Shall I go home? I that am a professed soldier? I that am a Captain and Commander of others? Nay, rather, my house shall be the vault of heaven, the ground shall be my bed, a stone shall be my pillow, the sable curtains of darkness shall be drawn about me, and my canopy shall be the azure canopy of heaven, whether enveloped with clouds, or bespangled with stars. But why should I go home unto my house? To eat and to drink? Alas, this is not a time for feasting; but rather, for fasting and prayer. Or shall I go solace myself with my wife? No, no: at such a time as this, let even lawful pleasures be abandoned, let the bridegroom go out of his chamber, and the bride out of her bride-chamber. A noble resolution for a soldier, and worthy one of the Worthies of David. Is this a Hittite? or rather a true Israelite, in whom is no guile? O happy were a King which had an army consisting of such soldiers.  
This might have touched David to the quick, to see a soldier have more care of the common good than himself. But here we may note how adultery taketh away the heart of a man: it maketh him so dull, that he doth not rejoice at the zeal of Urias, but is sorry for it, because it crossed his own wicked designs. Yet Urias still continued constant, so that neither the weariness of his journey, nor the love of his young and beautiful wife, nor the King's courteous exhortation, nor his cunning invitation, nor his friendly expostulation could prevail with him, or persuade him to go home unto his wife. Wherefore David was hitherto disappointed of his purpose.  
Yet behold, another train to bring him to his lure, though a very bad and a base one. For the next day he invited him to eat and drink before him, and that of set purpose to make him drunk. O merciful God what will not sinful man do to avoid the shame of the world? There is no question, but David both hated drunkenness in his heart, and punished it in others: and yet to hide his own shame, he is not ashamed to make a man drunk. There was a good law enacted by King 
a Est. 1. 8  Ahasuerus, that though they might drink the royal wine in abundance, yet no man might urge or compel. But David as it seemeth did urge and compel Urias: for the 
b 2 Sam. 11. 13  text saith, that he made him drunk. And are there not many at this day also, which will urge and compel a man to drink till he be drunk? Some, because they use to be drunk themselves, wish all other men to be branded with the like infamy. Others, which are strong to bear drink themselves, are so ungracious that they rejoice to discover the weakness of another, and to triumph in his fall. Others do it of policy: when they cannot bring a man to their own bent while he is sober, they hope to prevail with him when he 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 soon inveigled when he suspecteth least harm, and never sooner than under the colour of friendship. Wherefore take heed of thy foes: and as the world goes now adays, thou hadst need to take heed of thy friends also. For, howsoever men pretend kindness, yet if they urge thee to drink, look to thyself, they are not friends but foes; not kind, but cruel.  
And here, O that mine eyes were a fountain of tears, that I might lament the sins of this Land; and namely, that beastly sin of drunkenness, which threateneth judgement from heaven against us; it is so spread from one part of the Land unto another, and like a deluge hath overflowed all estates and degrees. O, what is it like, or whereto shall I compare it? It is like to a certain Animalculum, which some reckon among 
a Peucr. in Gen.  serpents or creeping creatures, others resemble to a 
b Fitzh. rel. & pol.  spider, the name of it is Tarantula, so called of Tarentum, a City of Apulia, the effects whereof are in strange variety. For some, being bitten by the Tarantula, fall presently aweeping; others break out suddenly into a loud laughing. Some when they are stung by it, become lazy 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 plain picture of drunkenness? It is a lamentable case to consider how many in this kingdom are daily bitten by this Tarantula. And is there no charm for the stinging of this serpent? 
c Alex. ab Alex. gen. die l. 2. c. 17  Alexander ab Alexandro writeth, that the Tarantula is cured with music, and that he himself saw the experience of it. But what strains of music shall we use to cure this drunken Tarantula? Sound we the trumpet of the Law, or tune we the sweet timbrel of the Gospel, they will not hearken unto the Charmer, charm he never so wisely? What then remaineth? but that they be charmed by the severity of wholesome laws. And yet I cannot say, that there is any defect of laws, but rather a defect in the execution. Many good and godly laws have been made in this kingdom against drunkenness, and yet this sin 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 redound much to the glory of God, to the honour of this kingdom, to the good of this Church and Commonweal.  
But to return to Urias: he drank the royal 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 be deprived of his senses: he still remembers the danger of the Host of Israel, and will not go home unto his wife. Wherefore they could not impute the child to him, nor make a cloak for their iniquity: they have no colour to cast that colour. So David was clean disappointed of his first policy.  
His second policy, was to kill Urias, and to marry his wife; that so, the child might seem to be gotten in marriage. What? to kill him? had he not received wrong enough already, that his wife was defiled, but (alas poor man) must he lose his life also? It is as I tell you, the matter is determined, Urias must die to save their credit, there is no remedy. And here let us consider what the best man is, if God withdraw his grace and leave him to himself. He is like to an iron ball, which, a man standing upon the top of an hill, le's go out of his hand, and behold it runneth down headlong, and the further the faster till it come in Profundum, even to the bottom of the valley. Even so, if God let us go out of his hands, and leave us to ourselves, we run headlong from sin to sin, even till we come in Profundun, that is, into the depth of all iniquity. As here we see in David, who to his former sins, addeth the horrible sin of murder; by killing Urias, who now was the only man did stand in their way. And hath not this always been 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, for 
a Dan. 6  Daniel, to cast him into the Lion's den: or if they cannot so entrap him, they will have one device or other to cut him off, as David did Urias: and rather than fail, they will give him a fig, and so make him away. That these things should be done, among Matchiavilians, I would not marvel: but that holy David should do it to holy Urias, this is a matter that deserves to be lamented with many tears.  
But how shall it be done? David is now grown a Politician, he will take him away so cunningly, that there shall not appear so much as the least suspicion of murder. And how so? Forsooth he will write to jaob, the General of the Camp, to place Urias in the forefront of the hottest battle, and suddenly to retire from him. O what a dishonour was this, that Israel should flee before their enemies? What an encouragement was this to the uncircumcised? and what a discouragement to the people of God? Yet at this time David will have it so, to the end that Urias being left in the danger, might be smitten, and die by the sword of the children of Ammon. Here was notorious treachery: and poor Urias, like Bellerophon in the fable, did carry the letters of his own death. This was cunning indeed: but have patience a while; and you shall see, that there is a God which seeth all things, and will not suffer sin unpunished.  
What? would joab yield to such an act? yes, he did never stick at it: so potent are the commands of Princes. If Saul command to kill the holy Priests of the Lord, 
b 1 Sam. 22. 18  Doeg will be his instrument to do it. If jezabel command to suborn false witnesses, and to condemn the innocent, the 
c 1 Reg. 21 11  Nobles and Elders of jezrael will be her instruments to put it in practice. O happy therefore and thrice happy we, whose King delighteth in the law of the Lord, and meditateth therein day and night. Pray we that the God of jacob will for ever so direct him, that all his commandments may always be correspondent to the commandments of the most High. For there is no question, but if Princes should command even that which is simply evil, a great number would be ready to be bad instruments, to perform it.  
And here let us mark what manner of men they are, which use to be 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 favour of great ones, and such were the Nobles and Elders of jezrael, desirous to curry favour with jezabel. Thirdly, those that are guilty of some notorious crime, & such an one was joab, who long before this was obnoxious to the sentence of death, for killing of Abner 
a 2 Sam. 3. 27 . So now his life stood at the King's pleasure; and therefore David knew he had him at command. Wherefore let all men labour to carry themselves in innocence, with a good conscience in the fear of God. 
b job 11 14  If iniquity be in thy hand, put it far from thee, and let no wickedness dwell in thy tabernacle: then shalt thou lift up thy face without spot, then shalt thou be steadfast and shalt not fear: 
c pro. 10. 9  for he that walketh uprightly, walketh surely. Such a man may be bold as a Lion, and refuse to be made an evil instrument. But here you see how David's wicked invention, & joabs' cruel execution brought good Urias to his grave, in a bloody coffin.  
Neither Urias' alone was taken away by this treachery; but the 
d 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 courageous and valiant. joabs' commission extended no further than to the 
e 2 Sam. 11. 15  smiting & killing of Urias, but it seemeth he perceived that this could hardly be done without the loss of more. Neither did he write to David concerning this point: but understanding that it was the King's pleasure that Urias should die, he was resolute to perform it, though the exploit should cost him an hundred men's lives. Here it may seem by joab, that Captains are sometimes too prodigal of the lives of their soldiers. We read that Abner said to joab, 
2 Sam. 2 14  Let the young men arise and play before us. So he accounted fight but a play and a sport. Now, though Captains should be courageous in a good cause, yet they must love and tender the lives of their soldiers.  
If any man say, that it was not David and joab which killed Urias, but the sword of the children of Ammon: Let him consider the frame of a clock, and he shall see how one wheel moves another wheel, and that another wheel, and that the hammer, and so the stroke is stricken: but the cause of all this motion is a certain secret weight or poise, which hangeth in a corner, and is not seen. As for example, in the story of Naboth, Naboth was condemned to death, there the stroke was stricken: the hammer that gave the stroke, was the judge which gave the sentence: the wheels that moved this hammer, were the false witnesses: the wheels that moved these wheels, were the Nobles and Elders of jezrael: but the secret weights that set all these wheels a going, were Achab and jezabel. So Achab and jezabel were the principal agents which moved the men of jezrael, and they the false witnesses, and they the judge: and thus poor Naboth was put to death. So, in this present story, Urias was slain; there the stroke was stricken: the hammer that gave the stroke, was the sword of the children of Ammon: the wheels that moved this hammer, were the soldiers, which first made an hot assault, and then suddenly retiring, left Urias to the sword of the enemies. The great wheel which moved these lesser wheels, was joab, who so ordered the battle. And the secret weight that moved this wheel, was David; the first mover and cause of all the motion.  
O, David, David! What hast thou done? Knowest thou not that innocent blood hath a cry yea and a loud and a shrill cry? and what doth it cry but vengeance, vengeance? Let all men take heed of this crying sin: if it be done never so secretly, the Lord will find it out. If it be in the forest, the tree of the forest shall cry vengeance, vengeance; and the leaves of the tree shall answer it. If in the field, the beast of the field shall cry vengeance, vengeance; and the bird of the air shall answer it. If in the house, the stone out of the wall shall cry vengeance, vengeance; & the joint out of the timber shall answer 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.  
And doth secret murder cry for vengeance, and hath not open murder the same cry? Yes undoubtedly: And here I must needs tax a vice, which formerly (in this kingdom) hath much reigned amongst Nobles and gentlemen. If they received any word of disgrace, they would presently challenge one another to the field, revenge their own quarrels, and try it out with the point of the sword, not without great injury to the King and his Law, whom the Lord hath made 
a Ro. 13. 4  revenger of wrongs; yea, to the King of kings: for 
b Ro. 12. 19  vengeance is mine, and I will repay, saith the Lord. Should Subjects thus go to single Combats for private quarrels? Is this courage? Is this valour? No, no, it is nothing else but rashness and folly. If you would be truly valorous, then reserve yourselves for your Prince and your Country, for Christ, and for his true Religion. This indeed would argue a noble courage and a generous spirit. But these private quarrels are most lamentable. O how many fathers by these ungodly means have been made childless? how many children fatherless? how many wives have lost their husbands? how many Gentlemen whose ancestors have been principal studs and pillars in their Country, have by those desperate combats ruinated themselves and their posterity? O miserable encounters, wherein the very Conquerors gain no other garland, but shame and confusion, either to lose their lives by order of Law, or to forsake their own Country, and so to live in perpetual exile, with anguish and vexation of spirit. O happy therefore, and thrice happy be the Lords Anointed, who set out that gracious proclamation against Duels, so much tending to the glory of God, and the good of this kingdom.  
Here I exhort all such as desire to enjoy a quiet conscience, that they take heed of this crying sin. For if there be no other to accuse the murderer, his own conscience will accuse him. He may for a time have a slumbering conscience: but when it wakens it will torment him. We read of one 
a Pluto. de iis qui sero a numb pumuntur.  Bessus who had killed his own father, & of a time hearing but a Swallow chatter, he caught the truncheon of a iaveling, and did fling at it with wonderful violence. And being demanded why he did so, he answered, Did you not hear this wicked bird accuse me, as though I had killed mine own father. Whereupon he was examined, and confessed the fact. So 
b Gen. 4. 14  Cain, when he had killed his brother, thought that every one that met him would kill him. Such is the nature of an accusing conscience. He that hath shed innocent blood, he will think that the very ground he goeth on is embrued with blood, that his garments are besprinkled with blood, that his fingers distil with blood. If he hear two talk, he will think they whisper of blood. If he wake, he will think of blood. And if he sleep, he will dream of blood.  
And verily, if David's conscience had not been benumbed, he would have thought that every bird had chattered Urias, that every wind had whistled Urias, that woods and mountains had sounded Urias, and that the Echo had redoubled Urias, Urias. But, now David, to his other sins addeth dulness, and hardness of heart.  
Thus poor Urias is taken away, a man virtuous and valorous, commendable in his life, & honourable in his death. For he died fight in the forefront of the Lords battle, and the face of his enemies. Whereby he is now dispatched out of the way, he will be no more hindrance or obstacle unto them: and therefore let us now see what course they take.  
When news came to jerusalem that Urias was slain, the woman she 
c 2 Sam. 11. 26  mourned: with what mind I know not; but the Text testifies that she mourned. Which we may conceive to have been in this, or the like manner. O Urias, my husband, my sweet husband Urias!  
How long this mourning lasted, I dare not define. The Wiseman saith, 
Ecc. 22. 12  Seven days do men mourn for him that is dead. If Bathshebah mourned no longer, it was very fitting for David's purpose. In the book of Deutronomy the captive woman is commanded to bewail her father and her mother a full month. 
Deut. 21 13  And so long (saith Peter Martyr) is Bathsheba supposed to have bewailed her husband: 
Upon 2 Sa. c. 11  and longer in all probability it could not be. So, after a while, the clouds of sorrow were dispelled, and the sun did shine upon her with his golden beams. For David sent for her: so she became his wife, and bore him a son; 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 be gotten in marriage also. Thus the adultery is covered, the eyes of the world are bleared, Bathsheba becomes a Queen, David enjoys his Darling; and now he might say with him in the Poet, in the like case, Vicimus exclamat, mecum mea vota feruntur.  
Hitherto of his hiding it from man. Come we now to the second branch, how he went about to hide it from God himself. This I gather out of the 32. Psalms, 
Psa. 32. 3  When I kept silence, my bones waxed old; that is, while I did not confess it unto the Lord, as appears by that which followeth; I said I will confess my transgression unto the Lord, 
Ver. 5  and thou forgavest the iniquity of my sin. What was this else, but so much as in him lay, to hide and conceal it from the everlasting God?  
O David, What dost thou mean? Though thou couldst hide it from the eyes of man, yet thou canst not hide it from the all-seeing eye of God. 
f psa. 139  Whither wilt thou fly from his spirit, or whither wilt thou go from his presence? If thou ascend into heaven, he is there; if thou make thy bed in hell, he is there; if thou take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall his hand lead thee, and his right hand hold thee; if thou shalt say, the darkness shall cover me, even the night shall be light about thee, etc. Therefore thou canst not hide thyself from him; He is about thy bed, and about thy path, and spieth out all thy ways. He spied thee when thou walkedst so idly upon the top of thy house; he spied all thy wand'ring and thy wanton looks; he saw thy very heart, by what degrees it was inflamed with carnal concupiscence. There is not a word in thy tongue, but he knoweth it altogether. He heard thee when thou enquiredst so vainly after the woman; he heard thee when thou wast so foolish, as to send for her; he heard thee when thou wast so lewd as to tempt her unto sin; yea, he both heard thee, and saw thee, and looked upon thee with fiery and flaming eyes, when thou wast not ashamed to commit that filthy abomination. Wherefore let no man go about to hide himself from the eyes of the Almighty. For thus saith the Lord, Though they dig into hell, 
Amos. 9 2  thence shall my hand take them; though they climb up to heaven, thence will I bring them down; and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. Wherefore let all men stand in awe, and sin not. But if they have sinned, the best counsel that I can give them, is to humble their souls, and to confess their sins to God, with speedy repentance. For 
b pro. 28 13  he that covereth his sins shall not prosper: but he that confesseth and for saketh them shall find mercy.  
Here observe the different proceedings of God and man. Man goeth about to conceal it: but God will have it revealed. David would conceal it to avoid shame: but God will reveal it & fill his face with shame, that so by shame he 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 days of his life. And that which is more, God will not only have it revealed, but also recorded in holy Scripture, for all succeeding ages. Yea David himself, after he repented, left the 51. Psalm, as a pillar of brass, 
Psa. 51. 14  wherein his blood-guiltiness is engraven; and so transmitted to all posterity.  
And as the Lord did detect it, so he did likewise correct it. For though in his unspeakable mercy he said, Thou shalt not die; yet because he slew Urias with the sword, therefore the Lord, the righteous judge, did punish him in the like kind. Wherefore let all men take heed by this example. 
c Ma●. 7. 2  What measure you meet, it shall be measured to you again. Pharaoh drowned the Infants in the 
d Ex. 1. 22  river: and in succeeding ages, Pharaoh and his Host were drowned in the 
e Exod. 14 27  Red Sea. It was I grant another Pharaoh; yet one that did still continue the cruelty of the former. Adonibezec cut off the 
a jud. 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. 
b 1 Sam. 15. 33  Agags' sword made many a mother childless; and samuel's sword did the like to the mother of Agag. By the means of Achab and jezabel, the 
c 1 Reg. 21 19  dogs did lick the blood of Naboth: and in the very same place did they lick the blood of Achab. Yea and the dogs did eat 
* 1 Reg. 21 23 2 Reg 9 36  jezabel under the walls of jezreel. But this present example of David is most memorable. For, as he slew Urias with the sword; even so the sword did hang over his own house. First, 
e 2 Sa. 13 28  Amnon the son of David was slain with the sword, by the command of his own brother Absalon. Secondly, Absalon the son of David, did draw his sword against his own father. Thirdly, Absalon himself was not only hanged by the hair of the head, and stricken through with darts, but he was likewise smitten 
f 2 Sam. 18. 15  by ten men. Fourthly, Solomon drew the sword of justice against his own brother 
g 2 Sam. 2. 25  Adoniah, who perished with the sword. Wherefore, 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 from being instruments of evil; by the example of joab, whose blood also was afterward shed, even while he took hold upon the 
h 1 Reg. 2 31  horns of the Altar. Thus much concerning the first general part; that is, the sin of David. Now it remaineth that I should proceed unto the second; that is, to his repentance. But that must be handled some other time, if so it shall please the Lord, In cuius manu & nos & opera nostra.  
Now, to conclude, let no man compare me to Cham; who delighted to display the nakedness of his father; nor yet to those foul flies which love to spot the fairest flower. For, for mine own part, I had rather bewail mine own 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 jesus Christ, whether we respect the legal line by Solomon or the natural by Nathan. Yet I have laid open the sin of David somewhat largely; in two several Sermons. First, that man seeing the greatnesse of his sin, may the better consider the greatness of his repentance. Secondly, that considering the haynousness of his sin, we may the more magnify the mercy of God, in pardoning the same. Thirdly, that we beholding in him our own infirmity, may stand in awe and not sin. Lastly, that those which have already sinned, in the like manner as David, may not despair: but as they have sinned with David, so they may repent with David; that their souls may be saved, and God glorified: which the Lord grant, etc.  
FINIS.