Absaloms funerall: preached at Banbyrie by a neighbour minister. Or, The lamentation of a louing father for a rebellious child

A Sermon , PREACHED AT BANBVRY BY A NEIGHBOVR MINISTER THERE . 2. SAM. and ( as our bookes distinguish it ) CHAP. 18. VERS. 33.

Then the king was mooued , and went vp to the , chamber ouer the gate , and wept : and as he went , thus hee said ; O my sonne Absalom , my sonne , my sonne Absalom : would God I had died for thee , O Absalom , my sonne , my sonne .

WEe reade in the former Chapters , of Absaloms strange and vnnaturall practises against his owne father : in this wee reade of as strange a iudgment ( as strange sinnes doe beget strange plagues ) executed vpon him from heauen . The Lord hauing trussed him by the haire , ( fit matter for an halter ) and Ioab with his men dispatcht him , the King his father is now to vnderstand , the newes ; who waiting the tidings at the gate of Mahanai●●● , and receiuing a message contrarie to his expectation and desire , ( for hee desired nothing lesse then Absaloms death ) was exceedingly mooued ( as the word implies ) and finding himselfe ouercharged with griefe , he takes couert as soone as he can , gets into the nextroome , there to weepe it out : but before hee could come thither , his heart would breake vnlesse it found a vent , and therefore he discharges himselfe at the staires as he goes , and breakes foorth , as you heare , O my sonne Absalom , &c. which words are vttered , you see , vpon the report of his sonnes death , and containe a report of his behauiour what time the tidings was first brought to him . Plaine they be of themselues , and lie open to the shallowest braine , so that we need no Comment: and for method , it is against method , to obserue any order in them . Yet if you will , ( to the end you may the better see the grounds of the points to be gathered ) you may obserue in them two things : First , Dauids sorrow : Secondly , the occasion thereof . The occasion is implied in the first word , which is capable of more readings then it hath letters in it by farre : and heere we render it [ Then. ] His sorrow is set downe , both as it was inwardly conceiued , and outwardly expressed ; conceiued , he was mooued ; expressed , partly by deeds ; hee wept , which is amplified from the place , on the staires , and in the chamber : partly in words , words ( I say ) of complaint and wish , and all for his sonne Absalom . Let vs beginne with the first : and sith time will not giue mee leaue to speake of all , let vs gripe as much at once as wee can , and binde many things together within the compasse of few points . Then ( saith the text ) . i. when he had receiued newes touching Absaloms death , the King , i. Dauid , Absoloms father , Israels King , was mooned : the word importeth some great alteration in a man by reason either of some feare , or griefe , or anger , or all . Now howsoeuer all these did meet in Dauid , yet in this place his motion is chiefely from griefe : feare had the precedencie before , whilest he was held in suspence , and the issue of the battle was doubtfull : anger tooke its place after , when he● had more leasure to thinke on Ioab : now griefe was predominant , which at the first did amaze him , and after vttered it selfe in teares and complaints . When a man hath some deepe gash , or sudden chop , you shall haue for the present a great silence ( as it were ) and the flesh on each side will bee wanne and pale , and then soone after , the blood ( which had carried the newes to the heart ) issueth foorth most furiously : such was Dauids wound in this place , the newes struck into his heart and astonished him for the time , but hauing a little recouered himselfe , he powreth it forth as you heare and see . Now in that good Dauid , who is here termed the King , is found thus deepely wounded vpon the receit of so heauy tidings , and weepes so bitterly vpon so neare an occasion , ( I meane the death of his dearest Absalom ) let vs hence note this , in the generall , from the party sorrowing , and the occasion and measure of his sorrow laid togethers That Gods dearest children are exercised with neare and piercing crosses in this life . Doct. 1. It may seeme to bee no good congruitie , to say that Dauid wept , that king Dauid mourned ; for Christians to mourne being poore , or Princes being wicked , it is no strange matters but when a man hath God for his friend in heauen , & a kingdome on earth too , what should trouble him ? yet for such a one the Lord hath crosses , and those sharpe , those neare , those cutting . Read his life in the bookes of Samuel . Witnesso Dauid ( the man in question ) a man after Gods heart : what a life had he in his father in law his time ? when went hee to bed with drie eies ? when liued hee a merry day ? what comfort in Michol his wife ? what troubles after Sauls death ? what breaches in his familie ? what heart breakings in his Thamar ? in his Amnon ? in his Absalom whilst he hued ? and now when a man would haue thought him spent and drawen drie , how many teares doth hee spend afresh vpon his death ? these crosses come close , cut deepe , here are griefes ( in his familiars shall I say ? Read his story , from the 28 of Gen. to the 46. Chap. nay ) in his kinsfolkes , his father , his wiues , at Ziklag , his children , his Absalom . And was not Iacob in the same case ? was it nothing to be rended from his owne fathers house ? to liue in feare of his owne brother ? to be so vsed by his owne vncle ? to be so cosened of his owne wife ? to haue his onelie daughter deflowred ? to haue his dearest wife to die so vpon his hands ? to haue one sonne banished ? another an adulterer , another incestuous ? many murtherers ; neere crosses , when vncle , when cosins , when wiues , when children shall be our crosses . And what would you say of Iob , were his case your owne ? It may bee you would thinke it a losse to part with so much goods and cattell so soone , to be worth a thousand pound in the morning , and to haue all your grounds vnstockt by night : it may be it would trouble our patience to heare the scornes of base fellowes , and to see that contempt in our owne seruants : but ( alas ) if our kindest friends should quippe vs , and they that were religious censure vs , if our owne wiues should begin to be wearie of vs , and wee should haue the burying of ten children , and first vnburie them , and there see how louingly they sate together , and what prouision was there made for the chearing of their hearts , and heere plucke out one , there another ( perhaps ) lim-meale and lay them all on an heape : would not this haue wrought vpon vs ? But then , if to all this there should be added such plagues on the body , such terrors on the soule , would wee not say , our crosses were sharpe ? yes ( brethren : ) we may say that Iobs were sharpe , and sore and neere , when friends , when seruants , when children , when wife , when God and all seeme to minister matter of griefe . It shall be needlesse to draw you further in examples , these are beyond exception , whether you looke to the goodnes of the men , or the greatnes of their crosses , in all whom we see that verified , which once Salomon the sonne , and Dauid the father deliuered in more generall tearmes , the one touching the number of the faithfuls afflictions , Pro. 24.16 . Psal. 34.19 . that they come by seuens ( i troups ) in one and the same day , the other touching both number and measures that they are many and great , in number many , in nature weightie , as the word signifies both . But leauing testimonies , what might bee the cause that Gods best children are so sped ? Is it their religion ? Is it their profession ? No , Reason . 1. no , it is because they are set with corruption ( if you will haue it all at once ) and therefore must be purged : For first ( a little to enlarge our selues in the vnfolding of some few amongst many reasons ) Gods best children will sometimes venture on noisome meates and hurtfull poisons , they will feede on the grosser sinnes , they will drinke in very puddle , I meane iniquities , and when the child hath so done , what should the father doe ? If Dauid will lie and commit adultery , and fall to murther innocents , what can God doe lesse for Dauid , vnlesse he would haue him damned , then scourge him thorowly ? what should hee doe but lay it on his skinne , yea and lash his conscience , and when he will bee walking so neere hels mouth , take him by the heeles and make him beleeue he will throw him in ? what though he do cry ? what though he be crossed of his will ? Is it not better hee should cry here then in hell ? and receiue his payment here rather then his iudgement there ? Is it not better he should lose his sin , then God his child ? So then , one cause why the Lord doth thus lay load on his children here , is , because they defile themselues ( sometimes ) with grosse sinnes , and therefore must haue much washing ; they take the deadliest poison , and therfore must haue working physicke . Dauid was gone so farre this way , that to this place hee hath not recouered himselfe , hee deales not like old Dauid as yet , and therefore euery moneth almost hee must haue a purge ; and whosoeuer he be that will venture after him in these dangerous paths , shall be sure to passe vnder the rod , as Dauid did , if he be Gods as Dauids was . Secondly , Gods children if they fall not to deadly poison , yet will they surfet of lawfull meates and pleasures vnlawfully , so childish we are when we are turned loose to delights , that for our liues , wee cannot keepe a meane ; wee cannot haue prosperity but wee will abuse it , wee swell , wee bragge , wee snuffe , we looke ouer our brethren and forget our selues , euen the best of vs all . Poore Dauid that scarce euer came where prosperity grew , had but a little rest , and he beganne to dreame of golden mountaines , Psal. 30. hee thought crosses had now taken their leaue of him , and would be afraid to looke into the court , and therfore Absalom is sent out of his bowels to confute him . And good Hezechiah who was first humbled at the comming of Saneherib , 2. Kings 20. and the second time , brought to deaths dore by gricuous sicknes , had no sooner a little respit , but he begins to looke big and to lay about him , whem embassadors came to visite him , he carries them from place to place , and sets the best side outward : he swaggers not onely with them , but with Esay too ( who tooke as small pleasure in this his courting , as many of his cloath doe now in preaching : ) ô Esay ( saith he ) you cannot tell who haue beene here , great states ; the king of Babell sent Embassadors to vs , such Princes so farre from vs take notice of vs ; and they ( I would haue thee know ) were royally entertained , wee shewed them withall what store of gold & siluer our treasuries could afford ; we would haue them know , that all the wit and wealth is not lodged in Babell , but that Gods people haue it in them and about them too , as occasion shall serue . Thus Hezechiah thought he spake but reason : but the Lord seeing him so ranke , thinkes it time to let him blood , and therefore Esay giues him a cooler , you haue made ( saith he ) for so in effect hee speakes ) a faire hand of your wealth you haue ; you haue brought the wolfe to the fold , and now keepe him out if you can : Gold-thirsty Babell now knowes where to haue a draught : and as for your selfe , sith you thinke the better of your selfe for your wealth , the Lord hath made your will , and the king of Babell is your executor . Thus because Hezechiah surfeited , he is physickt : and this is onother reason of the Lords thus dealing with his people , because the difference is not great whether you eate bad meate , or surfet on good . Thirdly , God had but neede to diet the best of vs sometimes , because we be so lazie when we are full , much like to a man that comes newly from a feast , fit for nothing ; we follow our calling as if we would drop on sleepe , we performe exercises of religion , as children say their lessons , minding euery thing rather than that in hand : wee come to the ordinances of God , as fed wantons to a feast , nothing pleaseth vnlesse it be some odde sawce or new inuention , the worst dish on the table ; so it is with vs , when wee come to the word , the sense must be pleased as well as the heart edified , else it is but a dry feast , one tricke of wit doth more affect , than twenty gratious sentences : now when the Lord sees our mouth so farre out of taste , that it cannot relish our meate , and discouers in vs such a lazinesse about our busines , he thinkes it reason to prouide some remedie in time , lest these fore-runners of sicknes breake forth into worse inconueniences ; and surely Dauids practise and case may affright vs all ; for ( alas ) how did he gather mud , when he had stood still a while ? and how would his corruptions againe haue growne to some head , had not Absalom beene raised vp to breath him , and to disperse them ? Now if Dauid were so foggie after so many breathings , Dauid a man of so good a diet , how resty should wee bee if neuer walkt ? how grounded on our lees with Moab , if neuer turned forth from vessell to vessell ? It stands the Lord therefore vpon , if hee will prouide for his haruest , and our good , to take some paines with vs , lest otherwise he faile of his vintage , whilst we want dressing .

Fourthly , ( and in a word ) crosses had need to come , and come thicke , and come in strength to the strongest of vs , because in the best there be many and strong corruptions : ô the pride , the pride , the vnbeleefe , the ignorance , the selfe-loue that lodges in the purest soule ; would yee not haue thought that Dauid by this time had almost emptied himselfe of all pride , that all passions , all loue of the world , all carnall affections had beene well nere buried ? but see , see , when crosses come , how he laies about him , hee sobs , he roares , he would die in a passion , as if he knew not what he did , or cared not what he said ; now should not such a stomach as this be taken downe ? yes , the child had beene spilt there if the rod had beene spared : and therefore God laies it on . Now if good Dauid after so much breaking and so long standing in religion , be so waspish , so impatient , so passionate , do not you thinke that there is some store in vs ? let vs be crossed a little , cannot we chafe ? let vs be abused , cannot we find our tongues ? adde to this our worldlines , cannot wee bee content to liuelonger in this world ( bad though it be ? ) do we not dote too much on one Absalom or other ? be not our hearts yet vnbroken ? why then you see , God must smite and smite againe , and smite home , & draw blood : for no sound heart must go to heauen , as none but sound hearts must come thither , sound ( I say ) from hypocrisie , but broken with sinne and sorrow : thus wee see great cause of great affliction on Gods part , sith our sinnes are great which must be purged and preuented , our surfers great which must be cured , our deadnesse great , which must be quickned , our inside bad , which must be cleansed . Time will not giue to speake of all : One more reason shall bee drawne from our owne practise , and so an end . As God laies many crosses on vs , so we may thanke our selues for many too , not onelie in that we doe deserue them , but in that 〈◊〉 worke them out of our owne bowels : for many we diaw vpon our selues by riot , Idlenesse , vnthrif●nes , rage , &c. and the most we make more heauy ( that are heauie enough already ) through our owne folly , and that is whilst we rake into our wounds looking no higher , and what with vnbeleefe and impatience , doe double the crosse on our selues . Dauids burden was heauy enough already , hee did not neede to increase it : yet such is Dauids weaknesse , he cannot choose , it is his Absalom , prety Absalom , and therefore he must pay for his passions ; and thus , when God afflicts vs in measure ( as euer he doth his children ) wee make our crosses beyond measure , because we keep no meane in mourning , and not onely so , but we prouoke our father to giue vs somewhat for brawling and for strugling : & thus we see some reasons of ours so great & neare afflictions , taken partly from our selues , partly from our God . The wicked will happily thinke themselues wronged , that we giue not them and their master the credit of the Saints troubles , but ( to speake properly ) they are no causes , but onely executioners , they are hangmen and bedles ; when an execution is to be wrought , and the Lord hath assigned some of his shrewdest children to punishment , they shall haue the office sometimes to bee the gaoler or belman , that is their preferment . Leauing therfore these scullians in the kitchin there to scoure a vessell or licke a dish when they shall bee called vpon , let vs make our vse of this so large a Doctrine , and see whether wee can bee briefer there . First then ;

Is this so , Vse 1. that Gods dearest children haue and must haue such great and piercing crosses in this life ? then must all who would be knowne by that name , make account of such and prepare for them . Such is our follie ( for the most part ) when the sunne shines , we neuer thinke of a darke night , & when the morning is faire , wee neuer feare a storme , and therefore are sometimes taken without our cloake ( as it were . ) Such also is our conceit of our selues , and confidence in worldly helps , that we hope they will not see vs want ; or if they faile , yet we thinke to shift better then others can , & to liue by our wits : hence it is , that we are almost growen to Babels conclusion . Though others be widowes , fatherles , childlesse , comfortles : yet wee shall see no sorrow . But it will be granted ( I trow ) that our nature needs physicke , as much as other mens ( there is no difference in the mould ) & that our carriage hath not beene so good , but that iustly we may feare some brushing . It may be , Dauid was as honest a man as some of vs , Mat. 7.14 . perhaps Hezechiah was not farre behind vs , possible Paul might match vs in any grace , and haue as little pride , hypocrisie , self-loue , passion in him as the best of vs all ; yet were these ( holy men ) greatly afflicted and wonderously straitned , & why should we dreame of peace : If wealth would discharge a man of crosses , Hezechiah was not poore : if honour , Dauid was a king : if either witte or grace , Paul was no babe : but these will not serue the turne , kings children must haue physicke ( if sicke ) as well as poorer mens ; why should they not ? so must the Lords . Our Prince is consecrated through afflictions , our way is an afflicted way ( as you would say ) and it is the voice of heauen , that thorow manie tribulations we must enter into heauen . Now then , sith the case so stands , that either wee must disclaime the right of children , or else indure afflictions , either passe vnder the rod or be bastards , let vs ( vnlesse we meane to shame our selues ) arme our selues for crosses before hand , and not prepare onely , but prepare for all , yea the nearest of all . For what hath befallen Dauid and others , why may not the same befall vs ? some wiues haue great crosses in their husbands , some husbands in their wiues , some parents in children , some children in parents , some are neerely toucht in their body , some in their estate , some other in their name , in their soule othersome , and where is our discharge ? who hath exempted vs ? may not we neede them as much as others ? doth not God loue vs as well as others ? are not these things written for our vse ? O then let vs thinke on these things in this our peace , and now lay in for a rainy day , now whilst wee can pray , now whilst our bodies are free from distemper , and our affections from trouble , now whilst wee are our owne men , and haue freedome ( as it were ) of heart ; now let vs hoard vp praiers against the time of trouble , when as either in respect of sicknes in body , or sorrow of minde , we can say no more then Dauid now can ( my son , my son , my paine , my paine , my heart , my heart . ) Now let vs treasure vp faith and patience , and wisedome , as loseph did corne , sith a day of vtterance will come , a day of spending , not of getting , a day wherein our owne stocke & the Churches treasury too ( I meane others praiers ) will bee little enough : do notthinke it sufficient to haue somewhat before hand , wee are not at agreement with crosses to depart when we giue warning ; neuer forget Dauid , a man not meanely graced , nay a great husband , who had his soule well stockt , and in good plight , and yet how vnhandsomely doth hee now behaue himselfe ? Ah Dauid , thou wast wont to haue praiers , and gracious meditations , as ready as Aburs sword that would drop out of the sheath : But now here is nothing but my son , my son ; and little doe we know how we shall fling out in distresses , vnlesse we are very wel appointed . Now lastly whilst the Lord doth offer himselfe vnto vs as a louing father , let vs come vnto him like obedient children , let vs confesse against our selues , and reconcile our soules vnto him : Let vs seeke to him ( as once the Sidomians did to Herod ) through Christ ( as they through Blastus ) for his fauour ( as they for Herods loue , ) Act. 12. and then being at peace with him in our peace , and acquainted with him in our prosperity , he will know our soules in aduersity , and we shall alwaies haue a rocke to sly vnto in the greatest waues and surges . Thus we see what course must be taken if crosses shall not hit vs on the bare , & take vs on the blind side : the practise we put vpon you , as you loue your ease , for there is little comfort to bee hoped for in crosses , vnlesse there bee some preparation for them . Men may thinke themselues armed when they haue men and money to befriend them : but then , ( neuer till then ) are wee fitted for crosses , when God & our owne consciences are friends with vs , and stand for vs , and therefore if we will make sure worke , let vs go to heauen for friends , not to the earth , and be more carefull to get grace in our hearts , then gold in our chests , for crosses bee as the minde and man bee , not as the outward estate . And this is the first vse that I would haue made of this point . The second standeth thus :

Is this so , that the dearest of Gods children haue great and neere afflictions in this life ? then this must teach the wicked to leaue iudging abroad , and to looke homeward : they are on horsebacke , they , when Gods children are vnderfoote , it is their ioy to see the faithfull grieue , they cannot hold but role it out ; These ( say they ) be the fellowes , these preachers so much magnifie , these the happy ones , these goe away with all the comforts , they cannot doe amisse , they ; but by your leaue , such a iudgement hath befallen one , such a plague another , and which of them escapes better ? and this they get by running to sermons , & thus they triumph . But stay a while , and pause better on the matter : are Gods children thus wounded ? what shall become of his enemies ? are the righteous thus paid , how much more the sinner ? Is this done to the greene tree ? Doth the Lord thus visit those vpon whom his name is called ? doth iudgement thus begin at Gods house ? where shall the wicked appeare are infirmities accompanied with crosses ? what will be the end of idolatry , of blasphemy , of murther , of adultery , of oppression ? are the waies to sermons thus strawed with crosses , what shall be found in the waies of whoredome , of blood , of drunkennesse ? &c. Was Dauid for murther and adulterie once committed , thus entertained , what will thy end be , who still liuest in the ordinarie practise of such like sinnes ? yea answere this ( if thou canst ) are Gods owne people who haue the spirit of God to pray in them , Christ , and all the Saints on earth to pray for them , who iudge themselues daily , who walke constantly with God , ( are they ) thus handled in case they do at any time breake forth ? then tell me what thy doome is like to be , who neuer praiest , neuer repentest , neuer striuest against sinne , but hast sold thy selfe to do wickedly ? Go on then with thy tale , Gods children are afflicted , and greatly afflicted too ; I will grant you all ; but wote you what ? if Gods children ( whom hee loues next vnto himselfe in Christ ) cannot be exempted from crosses , ( bitter crosses ) notwithstanding all their repentance , all their teares , all their praiers , but their soules shall grone , and hearts ake , because they be so stubborne and performe holie dueties no more , no better ; I report me to thee , whether thou dost not think that Gods iustice will one day haue thy blood , thy life , thy soule , for all thine abominations which thou dost not repent for , but laughest at , which thou dost not pray against , that they may be pardoned , but fretrest that they should be disgraced , and which thou art so farre from leauing , that thou couldest drinke his blood that reprooues them in thee . And if so , then either make vse of the faithfuls troubles , and quickly iudge thy selfe , or else , take euery disgrace , euery disease , euery affliction that befalles them , to bee a pledge of that euerlasting shame , and those euerlasting torments , woes , plagues , curses , that shall seize vpon thee for euermore . I know thy plea before thou speake , but ( alas ) it will not hold ; Christ ( thou wilt say ) will salue all , he died for sinners , and what needs all this ? And did he so ? could not Christ when he stood in our roome , and sustained the person of a sinner ( though in himselfe sinlesse ) could not he ( though he were the heire and first borne ) escape , vntill his blood was shed , and flesh rent , and soule poured forth as an offering ? then either make it good , that thou art in Christ , and become a new creature , or else take thy leaue of all hope and comfort : nothing remaines but a fearefull expectation of iudgement ; and that is thy vse . A third we thus inferre , but briefly :

Is this the estate of the most godly and best beloued in this life ? then as this must teach vs to thinke neuer the worse of our selues or others for outward crosses , ( which like haile and snow do light vpon the best gardens , as well as on the wilde wast , and like blustering winds will spare no more Princes children then the poorest beggers ) sith thus we cannot conclude , vnlesse we will either challenge Gods loue , or the best Christians truth , euen Dauids , Pauls , &c. so must it cause vs to looke vpward , to waite for our redemption , and to sigh for heauen , where we shall bee free from all these miseries . When we are from home amongst our friends , our hearts are still homewards though our company be good , our welcome kind , our entertainement of the best , fare , lodging , all better then any wee shall finde at home : yet home is homely ( say we ) and away we goe , entreaty will not fetch vs againe : Now if we can be content to change for the worse , because the one is our home for a few daies ; how much should we desire heauen ( the onely true mansion ) where wee are sure to change all for the better ? where our estate shall be bettered , and our company and our bodies and our soules ; how ought wee to reach after this , and to thirst for it ? If Dauid panted after the suburbs , the Church on earth , what should our affection be towards the Citie it selfe ? If Moses preferred the Saints troubles before the treasures of Egypt , what treasures on earth shold keepe our desires from the glorious estate of Christ in heauen ? and if the Queene of Sheba was content to goe from home , and from much of her wealth , that so she might be acquainted with Salomon , why should not wee desire home , that we might grow acquainted with Iesus Christ , and see him face to face : especially , sith in this iourney wee shall part with nothing but what we may well spare , sinne and corruption ? how thankfull ought we to be for Gods mercie , that whereas our fathers liued some fiue hundred , some six hundred , some more yeares , and serued a long apprentiship , the Lord gratiously hath shortned our lease , & cals vs from this trouble some sea , into the hauen by that time they were well entered ? This is a matter that should somewhat refresh vs in this our iourney , and worke those to patience who cry at the mention of heauen , how long ? truth it is ( to speake one word to them ) the earth is tedious to such as haue beene in heauen , they do not like to bee pilgrimes here , when once they are enrolled Citizens there : but sith wee shall ( hereafter ) bee alwaies receiuing wages , why should we not be pleased to do a little worke ? and sith our God hath cut off so many of our sorrowfull daies , why should not wee with cheerefulnesse bestow these few vpon him ? I know no affliction is for the present ioious , all are tedious : but if wee will but looke forward , and fasten our eies vpon that crowne and kingdome that shall so shortlie come into our hands , and backward , and see our desert , & what others haue felt , how we fare and lie , and go euery day better then Christ here did ( the most of vs ) our crosses will not seeme so strange , as Gods mercies & patience towards vs wonderfull : As for that crosse of crosses , ( sinne and corruption ) whereof you would be so gladly eased , ( alas ) how should I comfort you against that ? I cannot blame you , nor maruell at it , if you be willing to be any where ( much more in heauen ) so you may be rid of sinne , that indeed is a bad neighbour , which will put a man to Rebeccaes complaint , I am wearie of my life : but yet ( my brethren ) sith we do but drink as we brewed , nay , sith the Lord mingled this wormwood with so many sweetes , and much allayed the strength therof : sith these our corruptions haue receiued their mortall wounds , and are now breathing out their last breath : sith the Lord will so suddenly dispatch them in comparison of former times , that long we shall not dwell together : sith he sees some vse of this poison & turneth that to good , ( a common good ) which in it selfe is hurtfull : sith further he hath giuen vs some graces , as he hath left in vs ( for our exercise ) some corruptions : sith ( lastly ) grace hereafter shall onely come in question , and our debts shall be set vpon anothers score , and for the present , he puts a difference betwixt vs and sinne in vs , ( as betwixt poison and the box that holds it ) let vs haue patience towards him ( though not toward sinne ) and so fall out with corruption , that wee forget not mercies : But I haue stept a little aside to call vpon some friends : I now proceede . Hauing thus dispatcht the first thing growing out of these circumstances named , we must come to a second , which is almost as generall ( for when should we haue done , if we should descend to particulars ? ) this that we may make way vnto , let vs a little view Dauids behauiour in this his distresse . There is none of vs can denie , but his occasion of griefe was great , great reason hee had to mourne , who saith to the contrary ? It was no small crosie to see ones child die in such a quarrell : but yet there is a meane in all things ( as the prouerbe runneth ) his behauiour is very strange , his mourning not like Dauids : for whereas this riuer and flood of teares may seeme to bee fed from a three-fold spring , flesh , nature and grace , and so his sorrow to be partly spirituall , for Absaloms soule , partly naturall , in that he was his sonne , partly carnall , in that he was his Absalom : yet the truth is , his sorrow is rather carnall then otherwise , if the parts be considered : for first , nature goes not so farre as to wish the destruction of it self , as Dauid here doth ; O that I were dead , dead for thee , or in thy stead : and as for grace , it would neuer bring forth such fruits of passion , as to wish death in discontentment , nor prouoke to whining in this vndecent maner , but would haue composed the affections rather , and haue taught him to mourne in silence ; Besides , his sorrow is too much to be good , and comes with too much ease from him , and is too soone ripe to be spirituall fruit . Howsoeuer then we deny not , but Dauid was a sanctified man , and so had sanctified affections , and withall was full of naturall affection , yet in this particular , and at this instant ; he was more vnnaturall to himselfe , then naturall to his sonne , and bewrayed more flesh for the present by farre , then spirit , yea , that so drowned this , that the motions thereof , could not as yet bee heard . Now this light beeing thus giuen to the words following , you see the points do offer themselues so fast vnto vs , and come so thicke vpon vs , that wee know not well which to receiue , and what to put backe . This ( if you say the word ) shall lead the way : In that this man ( no worse a man than Dauid ) thus exceeds in sorrow vpon this occasion , in so carnall a manner : Doct. 2. Let vs learne , that Gods best children are apt to grieue too much , and to exceede in passion for outward things ; as in mirth , when once we are in , we are apt to forget our selues ; so in sorrow , when once wee yeelde vnto it , wee are in danger of surfetting vpon it . A man would thinke that Dauid should bee as little troubled with this disease as any man liuing ; for whether you looke to nature or grace , the bankes seeme to be so sound , that no excesse of sorrow can ouerflow them : for first , if you looke to complexion , he seemes to bee made of the lightest timber , a man whose ruddy face seemes to promise a resolute and cheerefull heart : if you looke to naturall helpes , his skill in musicke ( to say nothing of any else ) was not ordinary : and as for spirituall meanes , the best medicines to cure diseases , the king was behind none in these matters : his graces were very eminent , his experience much ; and yet if Dauid will but plod awhile on crosses , nay , if hee will not bee prepared for them , it is strange to see how vnlike himselfe he is , he cries as if he had beene stickt . In the next chapter he takes vp the same note againe : nay , he will die forsooth , he will be gone , he will to his sonne : and why ? he is his Absalom . And what thinke you of Iob ? Iob 3. the Lord himselfe giues him a good report , out of doubt hee was an honest man ; but did you euer heare a wise man so farre forget himselfe ? he is angry with the light , quarels with the night , hath a saying to the starres , to his mother , to the midwife , there is no dealing with him in his fit , and yet the occasion outward . Instances of this kinde there bee more then enow , but they are vnpleasant , and therefore I will content my selfe with one more , and that is Ionah , as strange a man of an honest man as you haue lightly heard of . This Ionah was crossed ( as he thought ) first in his credit : Ionah 4.1 . how bare he that ? vntowardly enough , the matter seemed naught , starke naught to him ( saith the text ) he chased exceedingly : and what was the matter ? the Lord preferred many mens souls before the satisfying of his lust : a great matter : yet this man would not brooke it at Gods hand , till the Lord tooke him downe : well , the second time , he was crossed in his ease , and a roote ( I cannot tell what to terme it , whether tree , or shrub or stalke ; a trifle it was which he pleased to fancy for his turne ) but would you thinke that a Prophet would chase at the losse of such a thing ? why , this and his heate put him into his old tune againe , he will be dead in a passion ; God comes to pacifie him , it will not bee , hee is angry , Chapter 4. he hath reason to be angry , he will be angry , yea , would hee could burst and kill himselfe with anger . What is the matter ? It is belike for some great sinne , because hee hath offended God : no ( sir ) he is the plaintiffe , God had rather ( in his conceit ) trespassed him : and this is Ionah ; let vs stay in him ( for we can hardly match him , and yet a good man ) what may be the reason of these excessiue fits for outward things ? Reasons 7. The reasons are many ; amongst many these are some : first , a great mistaking and errour in iudgement , wee ouerprize these outward things , and promise to our selues that from them , which neuer any found in them : and therefore wee ouer-greeue , when we are disappointed of them . Thus Dauid thinkes Absalom the pretiest fellow in a country , no man had such a child as was Absalom : and therefore when he is dead , Dauid cannot liue : thus because the iudgemet makes too great a report of outward things to the affection , the affection makes too great adoe about them , the one being blinded , the other is bewitched : and that is a second reason ( sith we are fallen into it ) namely the distemper of the affections , when we haue outward blessings we loue them but too well ; and therefore when wee lose them we greeue too much ; for make a breach in one affection and you weaken all , as the whole army is weakned if any part bee disordered , the whole building the worse for the remouing of someone stone , and the whole body infeebled by the wouding of one part : Thus because Dauid wil passe ouer his affections to his sonne in his life time , and settle his joy in Absalom , he cannot be master of them nor command them when he is dead , hee will bee fond whilst he hath Absolom , no body must touch him , the winde must not blow vpon him , therefore hee will extremely lament when hee loseth him , and no body must comfort him , because his Absalom is not . Adde vnto this in the third place the deceitfulnes of our owne heart , which doth but cosen vs , and the subtiltie of the diuell , who to the end he may carrie vs headlong with the whirlewind of passion into a sea of troubles , will beare vs in hand , that wee haue reason to grieue , and to bee passionate . Thus Ionah stands vnto his cause , and beeing drunken with passion , he cannot see but he hath the better of God : Thus Dauid ( had a man closed hith him , and asked him , what he meant to be so loud ) ? would quickly haue beene his talsemaster , what ? ( would hee haue said ) would you haue me vnsensible of such a stroke as this ? is there no thing to be done by the parent , when the Lord thus singles out his child ? ought not the father to take notice of it ? especially I must , sith I did not the part of a father to him : he should , ere this , haue beene executed for his sinnes , I let him run on , but now the Lord hath met with him and mee too to my woe : It is iust vpon me , and I am perswaded , I ought not to let it passe without some vse ; I must greeue : and yet , were I sure , his soule were now in heauen , I would care the lesse , but ( alas ) the example is searefull , so to liue , so to die . Faire words ( good Dauid : ) he speakes as he thinkes ( good man ) but he knowes not his owne heart , is this the cause that you would haue died for him ? was it because he had sineed ? because you had failed in duetie ? ( alas ) what could your death do for his soule , or your owne discharges no , no , hee was your darling , you cannot spare him , you must alwaies beare him in your eie , hence those teares : and thus we run on many times in a tale , and would faine perswade our selues , that what we do , is done with iudgement , when ( God knowes ) our sorrow is as full of flesh as Dauids here was ; and thus what through the errrour of our minds and disorder of our affections , and deceitfulnesse of our owne hearts , and Sathans cunning , it comes to passe , that we are in the depth of sorrow and passion ( as the Aramites in the mids of Samaria ) before we know where we be .

Now this being so , Vse 1. that the best of vs all are subject to immoderate sorrow for outward things , we must not onely learne to beare with one another in this our common frailty , but further euery one for himselfe must fence and mound his heart against these absurd passions and excessiue griefes . Many outward things be so base , ( in respect of man ) that they should not once moue him , they be not worthy his cares or thoughts , vnfit to be lodged in the meanest roome of mans soule ; to name them the same day with man , were to set them aboue their place ; to bestow teares on these , were to wash stables with sweet water , not worth the while , nor the cost . All of them are but finite , none absolutely good , and therefore our griefe for them must be limited with respects , and vsed with great moderation , els it will degenerate and turne carnall . Neither will it serue the turne to plead that our sadnesse hurts no body , but our selues , and that therein we are enemies to none but to our selues : for were this a true plea , yet were it vnsufficient ; for who gaue vs a commission to hurt our owne persons , and to practise murther vpon our owne bodies ? but this is not all , for besides a priuate wrong , wee rob God of his glorie , and men of that seruice we owe vnto them ; indeed , worldly sorrow makes vs both vnthankful to God , and vnprofitable to man , Rules . 1. and vnnaturall to our selues ( as hence might be shewed , but we cannot stand on all ) and therefore let vs striue against it . Let vs , ( will some man say ) let vs if we can , but how should we be armed against the excesse of worldly sorrow ? can you giue me any preseruatiues against it ? Answere , some we will , many we might , but so farre as we practise these following , we shall be freed of this vnprofitable guest .

1. Let vs denie our selues in all worldly matters , and not engage our affections vnto them , either to be eagerly set vpon them when we haue them in chase , or to bee foolishly puft vp with them , when we haue them in possession ; for if we do not leaue them , till they leaue vs , it is sure they will leaue vs in the lurch in the end : witnesse Dauid , Absalom was gone ere Dauid had denied himselfe in Absalom , and therefore now here is nothing but roaring , whereas if he before had sacrificed his name , and crucified his affection ; he would neuer haue stood vpon those termes , ô my sonne my son , what will the world say , that my sonne should come to this ? but he would haue comforted himselfe in his GOD ( as elsewhere he did ) and said , 1. Sam. 30.6 . It is the Lord , let him doe what seemeth best to him : and so , if wee could denie our selues in our husbands , wiues , children , names , &c. we would neuer take on so , when wee part , my son , my son , my husband , my child , &c: but as we were not doted with them whilst we had them , so neither would we be discouraged when we lost them . But heere is the misery ( let vs see it and amend it ) we lay the whole strength of our affections vpon the things we fancy ( as the creeple laies his ful waight vpon his crutches ) and therefore when they are taken from vs ( as Pharaohs chariot wheeles ) we are downe vpon all foure , and sticke in the mud : yea we set on our affections as the Bee his sting , with all our might and strength , wee conuey vnto others our very bowels and hearts , and therefore when they are gone , we are heartles . We see the errour , what is the remedy ? Reioice as if we rereioiced not , and then we shall mourne as if wee mourned not ; be not too glad when the sun shines , and then thou wilt not be too sad when a cloud comes . To this we must adde a second thing , which in part hath beene alreadie toucht , and that is often to thinke on crosses before they come , and to promise our hearts no great matters from the world , for what is the reason , that wee grow so passionate sometimes but this , ô I neuer lookt for this , I neuer dreamed of such a day ? yea but whose fault and folly is that , not to looke for crosses on the sea ? why should wee not thinke to be crossed as well as Dauid , and as soone as Dauid ? Absalom was lusty in the morning , dead ere night , may not the like crosses steale suddenly on vs ? but this was Dauids owne errour , he thought when God had giuen him a fine child , that hee must needs bring comfort and peace to his father , call him Absalom , ( saith Dauid ) I hope he will be a good man and a peaceable child one day ; and to say the truth , where should a father looke for comfort sooner then from his childe ? but yet , it proues otherwise you see , Absalom is named ( as they say Popes be ) by contraries , his name and nature agree like a boatman and his oares , that looke two contrary waies ; poore Dauid met with nothing lesse then that hee expected . Let vs learne some wisedome from his misery , let vs not become sureties for the world in a debt of comfort , but rather suspect her and correct our selues , saying , I now take some comfort in this child , I solace my selfe in this outward blessing , but let me be moderate , who knowes what sorrow it may breed mee ere I die ? Thus if wee could forecast perils before they come , and bee well appointed to receiue them when they doe come , wee might better quit our selues in crosses then vsually we doe ; but when we are in our iollity , wee cannot heare on that side : O spare your speech , or else you kill my heart , doe you say , that I must part with my husband , and bury my child ? what my Absalom ? I hope I shall neuer liue to see that day , at least not yet a while , and thus you will not heare of crosses till they come , and then you cannot beare them , because they come so suddenly . Others know well enough there must bee a time of parting , what need you tell them that ? but in the meane you must beare with them , for in truth they cannot chuse but loue their friends , and take their part in all God sends ( as if there were no difference betweene louing and doting , betweene moderate drinking , and excessiue drunkennesse ) and they doe not doubt , but when God calles them to crosses , hee will fit them for crosses , and thus they run on . But is it like lie that he wil beare afflictions patiently , who cannot with patience heare them spoken of ? Is this the way to bee furnished for winter , to sit still and say , if God call me to winter , he will fit me for winter , and in the meane time make no prouision , but say , whiles he sends warme & dry weather , I will take my part ? No , in summer thou must thinke of winter , in thy prosperity , of aduersity , else thou wilt bee soone in Dauids tune .

Thirdly , wee must haue a speciall eie to our dealings in outward matters , that wee do not abuse them to Gods dishonour , nor defile them with sinne and wickednes , for them if wee be crossed in them , we shall soundly smart for it , because those crosses will come with a sting ; Dauid was not so found in the matter of Absalom , as with more credit he might haue beene , and therefore Absalom stickes by him longer then he should . And ( surely brethren ) crosses are like pinching frosts , they will search , they will examine where we are most vnsound , we shal soonest plaine , & where most corruption lies , there we shall most shrinke when the burden comes : would wee not then greeue too much for outward things ? let vs not sin in the vse of them : would we keepe out carnall sorrow ? keepe out cursed sin : if we let this canker eate into our hearts , Gods medicines must pierce as deepe , els what recouery ? build on this ( brethren ) sin alwaies makes way for sorrowe ; in that measure that sinne taints vs , crosses will sling vs ; this is a true saying and of all men to be beleeued . But I am slow .

A fourth remedy is this , we must breake the streame of our affections , and turne our sorrow vpon our sin , & place all our happines in Iesus Christ , so we shall be sure that our sorrowe shall be alwaies moderate , so shall we be freed from the worst of sorrowes , that which is false and imaginary , for true sorrow eates vp false , as Aarons rod the Egyptians , and false is euermore hurtfull and violent then true , as bugbeares more affright children then true men . Again , godly sorrow kils worldly griefe , as spirituallioy mars carnall mirth : let sin ly heauy , and outward crosses will bee light ; mourne that thou hast displeased God and defaced his image , and thou wilt haue little leasure to mourne for worldly matters : againe , if Christ be all thy ioy , and all thy comfort be shut vp in the Lord , thou canst neuer bee left comfortles , sith Christ euer liues in thee and for thee . But here is the spite , we mistake the marke , we passe sin , and spend our sorrow on the world , we leaue Christ , and bestow our affections elsewhere , hence wee are to speake of comfort when we should vse it , & lose our labour in sorrowing amisse . Thus Dauid bestirs him for Absalom , and when all is done , he must vnwinde and vnwrap all againe . How happy we , if we now learne to place our ioy and sorrow aright ? Lastly , if worldly sorrow shall not beare vs downe , let vs be much in conference with God , and in the practise of holy dueties , pray much , abound in thankesgiuing : this is Pauls prescription to the Philip , Chap. 4.6 . you may write probatum est vpon the head of it ; for there is no crosse so great vnder the cope of heauen , but praier and thanksgiuing will lighten it ; as there is none so easie , but plodding and vnthankfulnes will make it heauy . Let then our complaints be made to God , and let that time which is spent in aggrauating crosses and vnkindnesses , be spent in recounting mercies and deliuerances , and then crosses will bee as small in our esteeme , as they bee in truth : and had Dauid thought on this , to haue cried , ô my son Salomon , in stead of Absalom , and seene Gods mercie in the one , as well as Gods iustice in the other , and in this heate of passion drawen himselfe into Gods presence , and listed vp one faithfull praier , these stormes would haue vanished ( as a mist before the Sun ) and he would haue saued himselfe a great deale of paines : but he cannot as yet pray , and therfore as yet here is no cófort . O let our sorrowes bring vs speedily to God , and then comfort will come riding vpon the clouds towards vs . Let vs presently fall to praier and thanksgiuing as once Iob did , and betake our selues to the word and promise , or to some holy conference , when our fits doe come vpon vs , and we shall quickly breake the course & strength of them . Thus if we will learn to denie our selues in worldly things , vsing them so , that we abuse them not , if we will thinke on crosses before they come , and not leaue all till afterward ; if we will be iust in getting , and vpright in vsing the things of this life , that we do not enuenim them with sinne ; if we will bestow our sorrow on our sin , & make that our chiefest griefe and greatest crosse ; if ( lastly ) we will bee much in prater , thanksgiuing , meditation of the word , &c. our strength will be so much against crosses ( at least ) our comfort in them , that we shall not need to feare any hurt from them , but may comfortably expect benefit by them : sure it is , if these meanes keepe vs not dry-shod , Act. 27. they will keepe our head aboue water , wee shall bee but washed with Paul , Act. 27. not drowned . And this of that vse ; you shall find me briefe in all that followes . A second vse is this : Do Gods best children exceed sometimes in sorrow for outward things : then must we not be altogether discouraged , though we find our worldly greefe more then our spirituall sorrowe , for this is a thing that may befall the best , they may be immoderate in the one when they are too short in the other : the best haue many teares to bestow vpon some outward thing , when they cannot without much trauell weep for their many sins ; was not this sometime good Dauids case ? But is not this ( will some say ) a vile thing that we should more grieue for outward things , than for sin against God ? It is so , and doth it not shew , that we are wonderfull carnall ? It doth so : why then ; what then ? How can I be Gods child ? why ? how is Dauid ? did you euer heare him more loud for his sin then here for Absalom ? did hee not weep at Ziklag for outward things , 1. Sam. 30.4 . till he could weep no more ? and yet for all this I would not say that Dauid loued outward things more then God , or that his sinnes lay lighter then his crosses : for first , he had more sorrow for his sin , then he should or would haue had for outward losses when hee was Dauid . Secondly , a little godly sorrowe is more then a great deale of worldly ; more ( I say ) in substance , though not in bulke , as a little balme water is worth a poole of mud , a little gold comes to more then a great deale of brasse . Thirdly , his carnall and worldly forrow was but a sudden storme , a land-flood , his spirituall a constant guest ; though it were composed and silèt ( as the deepest waters are most still ) yet was it deepe and soaking . Now what wee say of Dauid , the same ( if you change the name ) must be vnderstood of euery good christian , who is not to be considered according to that he is , when he is drunken with passion , but according to that he is when he is his owne man and in his wits ; neither must we looke what men do , but what they meane and would do : and therfore so long as we desire to make our sin our greatest sorrow , and iudge our selues for our security , so long as we giue all entertainment to godly sorrow , & stand to keep out worldly , we are in Gods account more spirituall than carnall : as with men , he that keeps a constant house all the yeere , is said to keep a better house then hee that laies it on once in a twelue month . And this for that point ; Now it followes : Q my son ] From Dauids mourning and behauiour in this particular , let vs note one thing more : you heare the man , you see his behauiour , was Dauid wont to beare crosses so ? nothing so ; but you see how it fares with him now , Doct. 3. he can not helpe it . Hence learne we , that Gods children , who beare some crosses with great wisedome and moderation , are sometimes foiled in othersome , and faile in both . Who could behaue himselfe better then Dauid in the matter of Shimei ? who worse in the case of Nabal ? Read 1. Sam. 25. & 2. Sam. 16. & 2. Sam. 12. &c. 2. Sam. 15.26 . &c. how sweete his carriage in many passages between Saul and him ? how admirable his behauiour in one childs death ? how absurd in anothers , nay how diuersly affected with the cause of one and the same Absalom ? what gratious speeches did he once vtter when he fled from Absolom ? what a bedrole haue we here at his death ? who could more forget himselfe then place , on such an occasion ? How farre was this from policy , how farre vnlike his carriage in other places ? good Dauid , the same that would make to heauen at other times , so soone as the crosse had giuen him summons ; the same that was vsed to beare afflictions as patiently as hee beares this , ( to say no more ) immoderately . And touching Iob , Iob 1. vlr . verse . could any man liuing behaue himselfe better in some crosses ? In all this ( saith the Lord ) summing vp his behauiour in the first conflict ) did not Iob sinne , nor shew the least folly in charging folly vpon God : in all which ? not in all that first conflict wherein he was so nearely toucht , in his goods & children , but his behauiour it was most religious , he humbled himselfe and worshipped , his speeches very gratious , The Lord hath done all , he is righteous in all , and blessed be his name . Thus Iob at that time , on that occasion ; See chap. 13 , 3.16.21 . & . 23.3.4.5 &c. but how afterward ? who he ? hee challengeth GOD into the schooles to dispute it out , if he would not take the chalenge it was because he was notable to stand vnder his arguments . The like may be said of Ionah , a man of good behauiour ; in the first chapter , hee makes an honest confession both of his faith and of his fault , lettles himselfe to die , and lookes as if hee would to heauen anon ; but at another time in a smaller crosle , he is no more like himselfe , then an apple is like a nut , hee chides handsmooth with God , and will stand to it that God knowes not when a man speakes reason if he would tearme him vnreasonable in his passion . But what might be the reason ( to passe more instances ) of this so wide a difference ? what might be the cause that these so worthy champions are thus sometimes foiled ? Reason 1. I will tell you : first , It pleaseth God sometimes to set on a crosse , and to make it stick by a man , either because the same party would looke besides former crosses , or kicke them off too lightly , or else because he would let him see himselfe , and know what he is of himselfe , or for some other cause vnknowne to vs , but alwaies iust in it selfe , and well knowen to God : Now , if he purpose so to doe , either to withdraw his assistance , or to increase the smart , alas , who can stand vnder it ? & thus we see Gods best children more troubled now and then with a trifle ( in comparison ) than with greatest torments at another time ; and as Christs looking back on Peter , did more affect him , and worke vpon him when hee pleased to worke with it , then many words did at another time ; so many times a word misplaced , a countenance mis-set doth more gaule vs , then twenty greater matters , ( when God is pleased to pay vs ) because euer that is the crosse which he will make the crosse , that most pierceth which he sharpeneth most .

2 Sometimes wee haue not denied our selues in some particular lust , and then if a crosse light there , it soone enters and eates deepe , because we our selues do giue a sling vnto it ; an affection vnmortified is assoone wounded as a scaulded head is broken : thus , if you had hit Dauid any where else , he had beene for you , he could haue borne it , but if you touch his Absalom , you pare the quicke , you touch his life , Sometimes againe our crosses do not master vs , they doe but nettle vs , and then they raise those tempests which they cannot lay , they do but bait , they do not worrie our corruptions , & so they make vs chafe . Iob 35. penult: Thus ( in Elihues iudgement at least ) the cause why Iob did so beslir him and lay about him , was , because God had not dealt in extremity with him . Thus Ionab , who was tamed when he should be drowned , was a little too lusty for a goard . And surely ( brethren ) if our crosses were sometimes more , I do not thinke but our firs would be fewer , our outward carriage ( at least ) better . Three ierkes sometimes make the child yeeld , when one would make him dance and stamp . Lastly , crosses sometimes steale vpon vs before wee haue armed our selues , and then it is a world to see how wee go downe the winde : Dauid can say somewhat to this also ; he was fitted for crosses when the child borne in adultery died , his heart was sofrned ; he had reason to expect its death , sith he was told no lesse , 2. Sam. 12. but here hee lookes for no such matter , he giues in charge that the yong man Absalom ( an old traitor ( though his boy ) should be lookt vnto , hee will not suffer himselfe to thinke that Absalom must die , he will not be humbled for his fondnes past , because hee did not meane to amend it : and therefore this lies vpon him more heauy than sand , he cannot beare it , as he bore the other : and thus we must leaue the point as we found it at first , and tell our iudgements , that one crosse foiles vs , yea , laics vs on our backe , when another ( perhaps a stronger ) cannot stirre vs , because the Lord sets on one more then another , because we are lesse sound in one place then another , because we are lesse mastered by one crosse then another , because we are lesse prepared for one then another .

Now the point is prooued , let vs not suffer it to passe without some vse , though we be the briefer . Vse . 1. Learne hence at least a double point of wisdome : the first respects our brethren ; them we must not too lightly censure for their weaknesse and tendernesse in some crosses though light , sith that cannot be light , which God will make heaute ; sith that may be light to one , which is as a mountaine to another ; sith those our brethren may manfully beare farre sorer crosses then our selues , though humbled in some particular ; sith briefly , that which is heauy now , may anon be light to them ; and that which now is as a thing of naught to vs , may anon be somewhat if God shall set it on : soft then ( my brethren ) let vs not be too eager vpon Dauid : it may be we haue buried no Absalom as yet , ( at least dying in such a sort ) it may be we would haue busled more then Dauid did . Had Shimei so greeted vs , or Saul so pursued vs , like enough Dauid would haue beene at patience before vs , in twenty other crosses , and so may our brethren too , euen those we most censure : and therefore haue some patience and mercy toward the afflicted , account not euerie one proud , and carnall , and froward , that is foiled , when we stand .

The second lesson our selues must take forth , and make it our owne : and it lookes two waies , as if it were on both sides the lease . First , if wee haue in some measure quitted our selues well in some one or few afflictions , we must not presently triumph and grow secure , as if the day were ours : wee may now giue them the fall , and by and by bee tript downe our selues , if we looke not to our feet . Dauid is before vs herein : he fought more battles then twenty of vs , and that with great courage and good successe , yet is not Dauid able to stand against this crosse : his Absalom , his Absalom could not be forgotten . And what though wee haue buried a friend ? It may be we know not what it is to burie a father , a childe , a wife , a husband . If Amnon bee dead , we cannot tell what an Absalom may worke when his death shall be vntimely . Say pouertie be no great burden to vs , it may be paine and sicknesse will make vs roare : if these blow ouer , a cloud vpon our names may happilie trouble our patience : if wee can bee patient when other mens faults are serued into vs , and laid in our dish , yet it may bee wee shall not claw it off so well , if our kinsfolkes , seruants , 1. Pet. 2.13 . parents , children , yoke-fellowes , shall breake forth , and vnmuzle the wicked against vs . O then let not him bragge , that puts on harnesse , as hee that puts it off : let no man be secure , but euer stand vpon his gard , still readie to receiue and to award these blowes that fall vpon him like haile and shot : and so if he doe , then on the other side , let him not cast away his buckler because hee was wrought a rap , but looke better to his hand another time . What though Dauid bee now downe ? hee may rise againe for all this , and prooue himselfe old Dauid still ; though he be a little eclipsed , yet may he shine forth afresh , and make many an holy praier and Psalme after this : and though he now flie , yet may he fight and triumph againe ere hee die , and so maiest thou too , though for the present deiected . That Peter that was once afraid of a wenches face , will not after feare the threats of any aduersarie : and hee who is sometimes base in a trifle , may after play the man in greatest trials . Say not then , if I cannot beare the losse of a childe , of a friend , of a little wealth , a little ease , a little sleepe , alas , what shall become of me if it should come to fire and faggot ? How shall I part ( part I must ) with my dearest pledges , and neerest friends , and with all my goods ? Yes man , heare me in one thing that I shall say , Ionah may with more patience part with his life at one time , then with a root at another : and that God that can make light crosses heauy , and shadowes of crosses looke like mountaines , can ( if he call thee to them hee will ) make heauy crosses light , and mountaines shadowes . And thus briefly for that point . Beare me companiethorow one point more , and I will trouble you no further , and will be briefe in that . For whom doth Dauid thus mourne ? What is he whose death is thus lamented ? Heare him , O my sonne , my sonne . Which sonne ? O Absalom , Absalom . Absalom is then the man . And heerea strange matter is offered to those that know not the heart of a father . The sonne practiseth against his fathers house , robs him of his children , abuseth him in his wiues , seeketh to spoile him both of life and liuing : and the father , what doth he ? he weepes for him , hee mournes ouer him , hee would die for him : thus doth Dauid . In whom see what a kinde and godly fathers affection is to his childe . Doct. 4. No vndutifulnesse , no practise on the childes part , no not death itselfe can diuide betweene him and his child . What though Absalom can forget Dauid ? yet Dauid cannot forget him ; what though hee be a very vngratious impe ; yet he is my child : my child ( saith Dauid ) I cannot but loue him : and indeed he ouerloues him , which I doe not commend , but onely obserue to note the strength of parents loue if it bee naturall , a loue indeede as strong as death , Cant. 8. as hot as fire , like that which Salomon speakes of in another case , which cannot bee put out with water , nor bought out with siluer : and can it be otherwise when parents bee religious , sith God and nature both command grace and nature , both enforce loue , though not fondnes ? you that be parents saue me the proofe of this point , and do but heare why I note it .

First do kind and godly parents so loue their children , Vsc . 1. that you may sooner finde too much carnall , then too little naturall affection in them ? then shall they neuer make it good to their owne or others soules , that there is any goodnesse in them who beare no affection to their owne children . Those parents that haue no naturall affection , can they be spiritually affected ? Doth that spirit which makes vs louing to all , lodge in the vnnaturall brest ? Can they loue Gods children , that beare no loue to their owne bowels ? Can they loue their enemies , can they call God Father , that are tyrants to their owne children , their owne flesh ? No no : it argues grosse sinnes , and a fierce conscience , when men be so fierce and violent against ( mankinde I might say , I must say ) themselues . What , parents not to feele their children when they crie , Father ? not to finde their bowels mooued when they thinke of a childe ? what not of a religious childe ? Why then blush ye Dragons , and be ye ashamed , O Beares and Tigres , that your Lords should be ( so beastlike say I ? nay ) so diuellish : for what creatures but Diuels hate their seed ? Nay could Diuels haue naturall seed , would they hate their owne trow yee ? But why spend we words on them , who haue the curse vnder seale , as Paul shewes ? Rom. 1.5 .

Secondly , heere is somewhat for children also . Is the affection of godly parents such , that they cannot chuse but loue their children ; and out of their loue , grieue at their vnkindnesse , weepe for their impietie , mourne for their sorrowes , and take to heart their follie ? why then the children of such parents must take to heart their former stubbornnesse , and for the time to come forbeare those practises that might be matter of griefe to their parents . How canst thou refresh thy selfe with that which is a sword in the heart of thy dearest friends ? how canst thou thinke to escape the hand of God , when thou wilt feed vpon the bloud of thine owne parents , and make them as weary of the light as Dauid now is ? Is it not sufficient , that already they haue cared , and sighed , and groaned , and wept for thee ; but still thou wilt kill their soules with griefe ? What if thou canst shake it off ? Can a father shake out his heart ? Doth their loue nothing mooue thee ? nor their care , northeir paines , nor their teares ? nothing ? O that Absalom had seene or heard his fathers complaints : he thought that now , because he loued not his father , his father could not loue him : but that is thy errour ( cursed viper . ) The father loues , when the child hates ; and then can Dauid say most feelingly , 5 : verse : Handle the young man Absalom well , when Absalom could say ( if shame did not stop his mouth ) Handle the old Carle Dauid roughly , at my request : yea then can Dauid die for Absalom , when Absalom had as leese die as see Dauid liue . Had Absalom knowne this , would not he ( thinke you ) haue relented ? would not his rockie heart haue yeelded ? What could hee haue said , if Dauid had said but this vnto him , O Absalom , O Absalom , did I call thee Absalom for this ? Is this to be a childe ? Doest thou also thinke my griefes too few ? Was it not enough to be crossed in my familiars , in my father in law , in my owne brethren , in my wife , but my owne children must adde vnto my griefe ? Must Absalom , that I loued so well ? Is it not sufficient that thou hast robbed mee of my children , and brought mee almost to the graue , but now thou wilt haue my crowne and my bloud ? Did I spare thee for this ? Was I a meanes of thy life , and wilt thou be of my death ? Would I die to doe thee good , and wilt thou die vulesse thou maist hurt me , what thou my son ; Is not Dauid thy father , Maacah thy mother , dost not know vs &c. canst thou forget vs ? hast thou been a father thy self , & yet risest vp against thy father ? what ( I say ) could Absalon haue said to such a salutation ? but he is not so happy to heare his father , & therefore he proceeds till vengeance will not suffer him to liue , but hangs him vp against the sunne . And let all disobedient and rebellious children take warning by this one thus hanged vp in gibbets , and know , that if the kindnes of their parents cannot breake their hearts , and worke them to remorse , the hand of God will bee vpon them and pursue them , till the rauens of the vallies haue pickt out their eies , and the flames of hell haue scized vpon their soules .

Last of all , heere s a word , both of instruction and consolation for all sorts ; both parents and children , high and low : Is the loue of an earthly father ( if godly ) so great ? doth he take so much to hart the vnkindnesses of his children ? is he so sensible of their griefes ? so wounded with their sorrowes ? What then is the affection of our heauenly father towards vs ? how tenderly doth he take disobedience at our hands ? and therefore how great should our mourning be for our great and many contempts ? how ought wee to powre forth our soules in teares , and to lament with a great lamention , like that of the Egyptians for Iacob , Zach: 12 : that of the Israelites for Iosiah , that of a father , for his first , his onely sonne ? how deere should the name of our God be vnto vs , how tenderly should wee take those contempts and indignities , that are cast vpon him , who is so feeling of euery sorrow that befals vs ? O Lord , that we had an heart to weepe ouer Christ , and that the rebukes of God did fall on vs , Psalm: : 119 : 156 : ô that our owne sinnes could cause such teares , as other mens did wring from Dauid ? O that the word would smite our hearts , and cause water to gush out of these rockes ; ô that we stood affected to God as Mephibosheth to Dauid ! he mourned , he fasted , he wept in this distresse of Dauid , we laugh , we feast , we do not , we cannot weepe , though we our selues haue risen against our soueraigne , and holpen to dethrone him . Ah ( brethren ) shall Dauid mourne for others sins in his Psalmes ? shall not wee for our owne ? 2 : Sam: 10 : Shall Dauids good subiects take to heart his afflictions ? shall not wee rebellion against our king ? As Leuir : 24 : 11 : shall Dauids seruants bee ready to smite him thorow that shall raile vpon him , and shall 〈◊〉 our hearts arise when the name of our God is smitten 〈◊〉 , when our father is railed vpon ? nay , shall Dauid 〈…〉 out , my son , my son , for a wretch that would haue k●●● h●●● ; and shall not we mourne ouer Gods son whom w●●●●● mine ? yes brethren , we must mourne , if we will be comforted 〈◊〉 make Gods case ours , if he shall make ours his ; which 〈…〉 , then behold what comfort is here offered : for 〈◊〉 is there such affection in an earthly father ? what then may we expect at Gods hand who is an heauenly father whose loue as farre exceedeth ours as the heauens are aboue the earth ? can Dauid ( I lead you no further ) loue Absaloms such a child , because a child ? can his heart came after him , can he be pacified toward him at Ioabs request , when he hath slaine his sonne ; and is it not possible that GOD should be friends with v8 at Christs request , though we haue slaine our selues and the Lord of life ? Can Dauid loue Absalom , when he hath defiled his concubines , when he seeks his kingdome , his life ? can he then die for him , when Absalom would be his death , can hee doe all this , though his sonne doth not submit , doth not repent , doth not craue pardon , but is vp in armes against him ; and will not God ( whose loue is infinite ) for Christs sake , forgiue his children when they come vnto him , confesse their fault , be sorry for it , and desire amendment ? O my brethren , do not we wrong God exceedingly when wee will not yeeld him as kind as Dauid ? say , thou hast beene as bad as euer Absalom was , vnholy , vncleane , vnnaturall , would not Dauid be friends with Absalom , if he had confessed his fault ; and shall we doubt of God ? O but Dauid was fond , God is iust ; yea but the question is , whether Dauid hath more fond loue than God hath true loue : say it were his fault , here is the point , is there so much badnes in Dauid as there is goodnes in God ? nay , I put it vpon thy selfe , whatcan thy child doe , but thou canss pardon the trespasse against thee , so now he will behon 〈◊〉 wherefore then ( for conconclusion ) this I say , what soeuer thy sinnes be , never 〈◊〉 downe discouraged , despairein thy selfe , but ever hope the best of God , so long 〈◊〉 itself his meanes , thou hearest that he is a m●●●s ; ust 〈◊〉 do now as Benbadad did to Ahab , humbl● 〈…〉 , 1. King : 20 : confessethy sinnes , bewaile them 〈◊〉 off 〈…〉 of them , and endeauour new obedie 〈…〉 , and 〈…〉 hadst as many sins vpon thee 〈…〉 the sea shore , and those 〈◊〉 great 〈…〉 shoul● 〈◊〉 find mercy and be pardoned 〈◊〉 sin 〈…〉 ere find God onely insinite . Thus in a more generall maner , we haue run thorow the chiefe ma●ters of this text . Now it shall sulfice to name onely the particulars , or rather some few of them , such as are these following . In that 〈◊〉 this stirre it for Absalom , 〈◊〉 delight , we see that the , more Gods children serther hearts on an outward thing , the more they shall bee crossed in it . Let David please him solse too much in Absalom , and Dauid shall smart for is this his greatest ioy shall prooue his greast crosse .

Againe , if Gods people can bee content that their children should crosse God , God will bee content ●●t their children shall he crosses to them . If David will be so tidde that his child must not bee chid nor shent , God will bee so good , as to give him his payment for it .

Againe , if Rulere wil giue life when God calles for death , they shall help ether themselues him to sorrow , and their friends ( so spared ) to shall if Dauid will be so nice , alas prety ducke , who can find in his heart to execute , yea or to correct such a sweet baby and so let him goe , God will finde a time to pay Dauid , and to reach Absalom for it . Againe in Dauid we see , that in the best when crosses come , the flesh will play its part and lay about its while , Dauid must run himselfe out of hi●●h , before an● can stand on 〈◊〉 ground , &c.

FINIS