Absoloms Funeral

TO THE READER.

S Ee here (Reader) way made to the Hebrew Proverb: Is Saul also among the Prophets? His friends held it strange to see him prophesying, or singing holy songs (as it is expounded:) and it will be as strange to all that know me, to find me in the Press, both in respect of mine insufficiency, (in which regard the word is put upon me by him that applies it to such smatterers) as also in regard of my disposition and affection, who have in others disliked this ouerprinting, and for myself always affected (it may be too much) priuacie and retiredness. But see what importunity can do. In the second of the Kings, chap. 2. there is a very absurd motion made to Elisha by well meaning men, and Elisha in the end yields to them in a sort against his will. And why? they were instant upon him till he was ashamed, verse. 17. This motion of printing was to me at first as that to him; yet now at last, (being ashamed to be inexorable) I have said with him, Send. Now if the Printer (the chief actor I mean in this business) return as wise as they, having his labor (with them) for his pains, my answer is the same with the Prophets, Said I not, Do not go? Thou hast my defense (Reader) for the printing. If anything offend thee in the Sermon preached, thou must remember, that I meant it to an assembly known, not to strangers unknown: and therefore do not blame me for not using the Latin or Greek tongue, unless thou canst help my hearers to Latin or Greek ears, and then I shall make no more scruple of Latin then English: In the mean time I dare promise no more then that I think is as familiar to them as English, yea such English as they understand; for some English is Hebrew to the vulgar sort. If thou take exception further at my naked margent, because it is so empty of human Authors, I pray thee be satisfied with this answer: First, our Auditors in these parts are content to take God's bare word, without any further band or testimony: Secondly, I cannot discharge myself (I judge not others that use it) of pride and ambition, if I should be quoting: for all that know the smallness of my standing, weakness of my body, greatness of employment, in a place undertaken with as much fear and unwillingness, as it is undergone with pain and heaviness, do well know that my reading cannot be great; and my own soul knows, that there can be nothing to work me to this practice (in these parts) unless I would be ambitious: for to what end should I tell poor people of Fathers and Historians? What should move me to it, when I know before hand, they will think never the better of me, nor of my doctrine, for so doing? (verb. gra.) In speaking of Job's children, in the first point I allude to a place in Chrysostom: to what end should I amaze them with his name and his homily, Ad pop. Antioch.? In another place, speaking of sin in the godly, ad agonem, I remembered Austin's discourse about that matter. In speaking of Popes, I thought of Polydore Uirgils note in that behalf: and the bringing in of David speaking to his son, put me in mind of Caesar's pathetical speech to Brutus, 〈 in non-Latin alphabet 〉 and the very mention of Absalom's rocky heart, not yielding, brought to my remembrance Hannibals practice with the rocks, to make them give place. Now (I pray you) had not I little to do, if I should thrust all these into a Sermon? If I should do so in such an Auditory, would not my heart say, Now thou seekest thyselfe? What others do, I know not; I judge none; my heart would smite me for it in this place: and therefore bold me excused (good Reader) till I see further reason for such a practice. In the mean time, if this Sermon be too plain for thee, leave it to them that love plainness. If thou find any benefit by it, bless God, thank the Printer, bestow one prayer on me, who desire increase of grace on thee, and on all the Israel of God.

A Sermon, PREACHED AT BANBVRY BY A NEIGHBOVR MINISTER THERE.

W Ee read in the former Chapters, of Absalom's strange and unnatural practices against his own father: in this we read of as strange a judgment (as strange sins do beget strange plagues) executed upon him from heaven. The Lord having trussed him by the hair, (fit matter for an halter) and Joab with his men dispatched him, the King his father is now to understand, the news; who waiting the tidings at the gate of Mahanai ••• , and receiving a message contrary to his expectation and desire, (for he desired nothing less then Absalom's death) was exceedingly moved (as the word implies) and finding himself overcharged with grief, he takes covert as soon as he can, gets into the nextroome, there to weep it out: but before he could come thither, his heart would break unless it found a vent, and therefore he discharges himself at the stairs as he goes, and breaks forth, as you hear, O my son Absalom, &c. which words are uttered, you see, upon the report of his sons death, and contain a report of his behavior what time the tidings was first brought to him. Plain they be of themselves, and lie open to the shallowest brain, so that we need no Comment: and for method, it is against method, to observe 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 observe in them two things: First, David's 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 far: and here we render it [ Then. ] His sorrow is set down, both as it was inwardly conceived, and outwardly expressed; conceived, he was moved; expressed, partly by deeds; he wept, which is amplified from the place, on the stairs, and in the chamber: partly in words, words (I say) of complaint and wish, and all for his son Absalom. Let us begin with the first: and since time will not give me leave to speak of all, let us gripe as much at once as we can, and bind many things together within the compass of few points. Then (saith the text). i. when he had received news touching Absalom's death, the King, i. David, Absolom's father, Israel's King, was mooned: the word importeth some great alteration in a man by reason either of some fear, or grief, or anger, or all. Now howsoever all these did meet in David, yet in this place his motion is chiefly from grief: fear had the precedency before, whilst he was held in suspense, and the issue of the battle was doubtful: anger took its place after, when he • had more leisure to think on Joab: now grief was predominant, which at the first did amaze him, and after uttered it self in tears and complaints. When a man hath some deep gash, or sudden chop, you shall have for the present a great silence (as it were) and the flesh on each side will be wan and pale, and then soon after, the blood (which had carried the news to the heart) issueth forth most furiously: such was David's wound in this place, the news struck into his heart and astonished him for the time, but having a little recovered himself, he poureth it forth as you hear and see. Now in that good David, who is here termed the King, is found thus deeply wounded upon the receipt of so heavy tidings, and weeps so bitterly upon so near an occasion, (I mean the death of his dearest Absalom ) let us hence note this, in the general, from the party sorrowing, and the occasion and measure of his sorrow laid togethers That God's dearest children are exercised with near and piercing crosses in this life. It may seem to be no good congruity, to say that David wept, that king David mourned; for Christians to mourn being poor, or Princes being wicked, it is no strange matters but when a man hath God for his friend in heaven, & a kingdom on earth too, what should trouble him? yet for such a one the Lord hath crosses, and those sharp, those near, those cutting. Witnesso David (the man in question) a man after God's heart: what a life had he in his father in law his time? when went he to bed with dry eyes? when lived he a merry day? what comfort in Michal his wife? what troubles after Saul's death? what breaches in his family? what heart breakings in his Tamar? in his Amnon? in his Absalom whilst he hued? and now when a man would have thought him spent and drawn dry, how many tears doth he spend afresh upon his death? these crosses come close, cut deep, here are griefs (in his familiars shall I say? nay) in his kinsfolks, his father, his wives, at Ziklag, his children, his Absalom. And was not Jacob in the same case? was it nothing to be rended from his own fathers house? to live in fear of his own brother? to be so used by his own uncle? to be so cosened of his own wife? to have his only daughter deflowered? to have his dearest wife to die so upon his hands? to have oue son banished? another an adulterer, another incestuous? many murderers; near crosses, when uncle, when cosins, when wives, when children shall be our crosses. And what would you say of Job, were his case your own? It may be you would think it a loss to part with so much goods and cattle so soon, to be worth a thousand pound in the morning, and to have all your grounds vnstockt by night: it may be it would trouble our patience to hear the scorns of base fellows, and to see that contempt in our own servants: but (alas) if our kindest friends should quippe us, and they that were religious censure us, if our own wives should begin to be weary of us, and we should have the burying of ten children, and first vnburie them, and there see how lovingly they sat together, and what provision was there made for the cheering of their hearts, and here pluck out one, there another (perhaps) lim-meal and lay them all on an heap: would not this have wrought upon us? But then, if to all this there should be added such plagues on the body, such terrors on the soul, would we not say, our crosses were sharp? yes (brethren:) we may say that Job's were sharp, and sore and near, when friends, when servants, when children, when wife, when God and all seem to minister matter of grief. It shall be needless to draw you further in examples, these are beyond exception, whether you look to the goodness of the men, or the greatness of their crosses, in all whom we see that verified, which once Solomon the son, and David the father delivered in more general terms, the one touching the number of the faithfuls afflictions, that they come by seuens (i troops) in one and the same day, the other touching both number and measures that they are many and great, in number many, in nature weighty, as the word signifies both. But leaving testimonies, what might be the cause that God's best children are so sped? Is it their religion? Is it their profession? No, no, it is because they are set with corruption (if you will have it all at once) and therefore must be purged: For first (a little to enlarge our selves in the unfolding of some few amongst many reasons) God's best children will sometimes venture on noisome meats and hurtful poisons, they will feed on the grosser sins, they will drink in very puddle, I mean iniquities, and when the child hath so done, what should the father do? If David will lie and commit adultery, and fall to murder innocents, what can God do less for David, unless he would have him damned, then scourge him thoroughly? what should he do but lay it on his skin, yea and lash his conscience, and when he will be walking so near hells mouth, take him by the heels and make him believe he will throw him in? what though he do cry? what though he be crossed of his will? Is it not better he should cry here then in hell? and receive his payment here rather then his judgment 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 themselves (sometimes) with gross sins, and therefore must have much washing; they take the deadliest poison, and therefore must have working physic. David was gone so far this way, that to this place he hath not recovered himself, he deals not like old David as yet, and therefore every month almost he must have a purge; and whosoever he be that will venture after him in these dangerous paths, shall be sure to pass under the rod, as David did, if he be God's as David's was. Secondly, God's children if they fall not to deadly poison, yet will they surfeit of lawful meats and pleasures unlawfully, so childish we are when we are turned loose to delights, that for our lives, we cannot keep a mean; we cannot have prosperity but we will abuse it, we swell, we brag, we snuff, we look over our brethren and forget our selves, even the best of us all. Poor David that scarce ever came where prosperity grew, had but a little rest, and he began to dream of golden mountains, he thought crosses had now taken their leave of him, and would be afraid to look into the court, and therefore Absalom is sent out of his bowels to confute him. And good Hezekiah who was first humbled at the coming of Saneherib, and the second time, brought to deaths door by gricuous sickness, had no sooner a little respite, but he begins to look big and to lay about him, whem ambassadors came to visit him, he carries them from place to place, and sets the best side outward: he swaggers not only with them, but with Isaiah too (who took as small pleasure in this his courting, as many of his clothe do now in preaching:) ô Isaiah (saith he) you cannot tell who have been here, great states; the king of Babel sent Ambassadors to us, such Princes so far from us take notice of us; and they (I would have thee know) were royally entertained, we shown them withal what store of gold & silver our treasuries could afford; we would have them know, that all the wit and wealth is not lodged in Babel, but that God's people have it in them and about them too, as occasion shall serve. Thus Hezekiah thought he spake but reason: but the Lord seeing him so rank, thinks it time to let him blood, and therefore Isaiah gives him a cooler, you have made (saith he) for so in effect he speaks) a fair hand of your wealth you have; you have brought the wolf to the fold, and now keep him out if you can: Gold-thirsty Babel now knows where to have a draught: and as for yourself, since you think the better of yourself for your wealth, the Lord hath made your will, and the king of Babel is your executor. Thus because Hezekiah surfeited, he is physickt: and this is another reason of the Lord's thus dealing with his people, because the difference is not great whether you eat bad meat, or surfeit on good. [ 3] Thirdly, God had but need to diet the best of us sometimes, because we be so lazy 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 sleep, we perform exercises of religion, as children say their lessons, minding everything rather than that in hand: we come to the ordinances of God, as fed wantons to a feast, nothing pleaseth unless it be some odd sauce or new invention, the worst dish on the table; so it is with us, when we come to the word, the sense must be pleased as well as the heart edified, else it is but a dry feast, one trick of wit doth more affect, than twenty gracious sentences: now when the Lord sees our mouth so far out of taste, that it cannot relish our meat, and discovers in us such a laziness about our business, he thinks it reason to provide some remedy in time, lest these fore-runners of sickness break forth into worse inconveniences; and surely David's practice and case may affright us all; for (alas) how did he gather mud, when he had stood still a while? and how would his corruptions again have grown to some head, had not Absalom been raised up to breath him, and to disperse them? Now if David were so foggy after so many breathings, David a man of so good a diet, how resty should we be if never walked? how grounded on our lees with Moab, if never turned forth from vessel to vessel? It stands the Lord therefore upon, if he will provide for his harvest, and our good, to take some pains with us, lest otherwise he fail of his vintage, whilst we want dressing.

[ 4] Fourthly, (and in a word) crosses had need to come, and come thick, and come in strength to the strongest of us, because in the best there be many and strong corruptions: ô the pride, the pride, the unbelief, the ignorance, the self-love that lodges in the purest soul; would ye not have thought that David by this time had almost emptied himself of all pride, that all passions, all love of the world, all carnal affections had been well nere buried? but see, see, when crosses come, how he lays about him, he sobs, he roars, 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 down? yes, the child had been spilled there if the rod had been spared: and therefore God lays it on. Now if good David after so much breaking and so long standing in religion, be so waspish, so impatient, so passionate, do not you think that there is some store in us? let us be crossed a little, cannot we chafe? let us be abused, cannot we find our tongues? add to this our worldliness, cannot we be 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 unbroken? why then you see, God must smite and smite again, and smite home, & draw blood: for no sound heart must go to heaven, as none but sound hearts must come thither, sound (I say) from hypocrisy, but broken with sin and sorrow: thus we see great cause of great affliction on God's part, since our sins are great which must be purged and prevented, our surfers great which must be cured, our deadness great, which must be quickened, our inside bad, which must be cleansed. Time will not give to speak of all: One more reason shall be drawn from our own practice, and so an end. As God lays many crosses on us, so we may thank our selves for many too, not only in that we do deserve them, but in that 〈◊〉 work them out of our own bowels: for many we diaw upon our selves by riot, Idleness, vnthrif • nes, rage, &c. and the most we make more heavy (that are heavy enough already) through our own folly, and that is whilst we rake into our wounds looking no higher, and what with unbelief and impatience, do double the cross on our selves. David's burden was heavy enough already, he did not need to increase it: yet such is David's weakness, he cannot choose, it is his Absalom, pretty Absalom, and therefore he must pay for his passions; and thus, when God afflicts us in measure (as ever he doth his children) we make our crosses beyond measure, because we keep no mean in mourning, and not only so, but we provoke our father to give us somewhat for brawling and for struggling: & thus we see some reasons of ours so great & near afflictions, taken partly from our selves, partly from our God. The wicked will happily think themselves wronged, that we give not them and their master the credit of the Saints troubles, but (to speak properly) they are no causes, but only 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 have the office sometimes to be the gaoler or belman, that is their preferment. Leauing therefore these scullians in the kitchen there to scour a vessel or lick a dish when they shall be called upon, let us make our use of this so large a Doctrine, and see whether we can be briefer there. First then;

Is this so, that God's dearest children have and must have such great and piercing crosses in this life? then must all who would be known by that name, make account of such and prepare for them. Such is our folly (for the most part) when the sun shines, we never think of a dark night, & when the morning is fair, we never fear a storm, and therefore are sometimes taken without our cloak (as it were.) Such also is our conceit of our selves, and confidence in worldly helps, that we hope they will not see us want; or if they fail, yet we think to shift better then others can, & to live by our wits: hence it is, that we are almost grown to Babels conclusion. Though others be widows, fatherless, childless, comfortless: yet we shall see no sorrow. But it will be granted (I trow) that our nature needs physic, as much as other men's (there is no difference in the mould) & that our carriage hath not been so good, but that justly we may fear some brushing. It may be, David was as honest a man as some of us, perhaps Hezekiah was not far behind us, possible Paul might match us in any grace, and have as little pride, hypocrisy, self-love, passion in him as the best of us all; yet were these (holy men) greatly afflicted and wonderously straitened, & why should we dream of peace: If wealth would discharge a man of crosses, Hezekiah was not poor: if honor, David was a king: if either wit or grace, Paul was no babe: but these will not serve the turn, kings children must have physic (if sick) as well as poorer men's; why should they not? so must the Lord's. Our Prince is consecrated through afflictions, our way is an afflicted way (as you would say) and it is the voice of heaven, that thorough many tribulations we must enter into heaven. Now then, since the case so stands, that either we must disclaim the right of children, or else endure afflictions, either pass under the rod or be bastards, let us (unless we mean to shame our selves) arm our selves for crosses before hand, and not prepare only, but prepare for all, yea the nearest of all. For what hath befallen David and others, why may not the same befall us? some wives have great crosses in their husbands, some husbands in their wives, some parents in children, some children in parents, some are nearly touched in their body, some in their estate, some other in their name, in their soul othersome, and where is our discharge? who hath exempted us? may not we need them as much as others? doth not God love us as well as others? are not these things written for our use? O then let us think on these things in this our peace, and now lay in for a rainy day, now whilst we can pray, now whilst our bodies are free from distemper, and our affections from trouble, now whilst we are our own men, and have freedom (as it were) of heart; now let us hoard up prayers against the time of trouble, when as either in respect of sickness in body, or sorrow of mind, we can say no more then David now can (my son, my son, my pain, my pain, my heart, my heart.) Now let us treasure up faith and patience, and wisdom, as loseph did corn, since a day of utterance will come, a day of spending, not of getting, a day wherein our own stock & the Churches treasury too (I mean others prayers) will be little enough: do notthinke it sufficient to have somewhat before hand, we are not at agreement with crosses to depart when we give warning; never forget David, a man not meanly graced, nay a great husband, who had his soul well stocked, and in good plight, and yet how vnhandsomely doth he now behave himself? Ah David, thou wast wont to have prayers, 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 do we know how we shall fling out in distresses, unless we are very well appointed. Now lastly whilst the Lord doth offer himself unto us as a loving father, let us come unto him like obedient children, let us confess against our selves, and reconcile our souls unto him: Let us seek to him (as once the Sidomians did to Herod ) through Christ (as they through Blastus ) for his favor (as they for Herod's love,) and then being at peace with him in our peace, and acquainted with him in our prosperity, he will know our souls in adversity, and we shall always have a rock to sly unto in the greatest waves and surges. Thus we see what course must be taken if crosses shall not hit us on the bare, & take us on the blind side: the practice we put upon you, as you love your ease, for there is little comfort to be hoped for in crosses, unless there be some preparation for them. Men may think themselves armed when they have men and money to befriend them: but then, (never till then) are we fitted for crosses, when God & our own consciences are friends with us, and stand for us, and therefore if we will make sure work, let us go to heaven for friends, not to the earth, and be more careful to get grace in our hearts, then gold in our chests, for crosses be as the mind and man be, not as the outward estate. And this is the first use that I would have made of this point. The second standeth thus:

[ 2] Is this so, that the dearest of God's children have great and near afflictions in this life? then this must teach the wicked to leave judging abroad, and to look homeward: they are on horseback, they, when God's children are underfoot, it is their joy to see the faithful grieve, they cannot hold but role it out; These (say they) be the fellows, these preachers so much magnify, these the happy ones, these go away with all the comforts, they cannot do amiss, they; but by your leave, such a judgment 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 God's children thus wounded? what shall become of his enemies? are the righteous thus paid, how much more the sinner? Is this done to the green tree? Doth the Lord thus visit those upon whom his name is called? doth judgment thus begin at God's house? where shall the wicked appear are infirmities accompanied with crosses? what will be the end of idolatry, of blasphemy, of murder, of adultery, of oppression? are the ways to sermons thus strawed with crosses, what shall be found in the ways of whoredom, of blood, of drunkenness? &c. Was David for murder and adultery once committed, thus entertained, what will thy end be, who still livest in the ordinary practice of such like sins? yea answer this (if thou canst) are God's own people who have the spirit of God to pray in them, Christ, and all the Saints on earth to pray for them, who judge themselves daily, who walk constantly with God, (are they) thus handled in case they do at any time break forth? then tell me what thy doom is like to be, who never prayest, never repentest, never striuest against sin, but hast sold thyself to do wickedly? Go on then with thy tale, God's children are afflicted, and greatly afflicted too; I will grant you all; but wote you what? if God's children (whom he loves next unto himself in Christ) cannot be exempted from crosses, (bitter crosses) notwithstanding all their repentance, all their tears, all their prayers, but their souls shall groan, and hearts ache, because they be so stubborn and perform holy duties no more, no better; I report me to thee, whether thou dost not think that God's justice will one day have thy blood, thy life, thy soul, 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 far from leaving, that thou couldest drink his blood that reproves them in thee. And if so, then either make use of the faithfuls troubles, and quickly judge thyself, or else, take every disgrace, every disease, every affliction that befalls them, to be a pledge of that everlasting shame, and those everlasting torments, woes, plagues, curses, that shall seize upon thee for evermore. I know thy plea before thou speak, but (alas) it will not hold; Christ (thou wilt say) will salve all, he died for sinners, and what needs all this? And did he so? could not Christ when he stood in our room, and sustained the person of a sinner (though in himself sinless) could not he (though he were the heir and first borne) escape, until his blood was shed, and flesh rent, and soul poured forth as an offering? then either make it good, that thou art in Christ, and become a new creature, or else take thy leave of all hope and comfort: nothing remains but a fearful expectation of judgment; and that is thy use. A third we thus infer, but briefly:

[ 3] Is this the estate of the most godly and best beloved in this life? then as this must teach us to think never the worse of our selves or others for outward crosses, (which like hail and snow do light upon the best gardens, as well as on the wild wast, and like blustering winds will spare no more Princes children then the poorest beggars) since thus we cannot conclude, unless we will either challenge God's love, or the best Christians truth, even David's, Paul's, &c. so must it cause us to look upward, to wait for our redemption, and to sigh for heaven, where we shall be 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 entertainment of the best, fare, lodging, all better then any we shall find at home: yet home is homely (say we) and away we go, entreaty will not fetch us again: Now if we can be content to change for the worse, because the one is our home for a few days; how much should we desire heaven (the only true mansion) where we are sure to change all for the better? where our estate shall be bettered, and our company and our bodies and our souls; how ought we to reach after this, and to thirst for it? If David panted after the suburbs, the Church on earth, what should our affection be towards the City it self? If Moses preferred the Saints troubles before the treasures of Egypt, what treasures on earth should keep our desires from the glorious estate of Christ in heaven? and if the Queen of Sheba was content to go from home, and from much of her wealth, that so she might be acquainted with Solomon, why should not we desire home, that we might grow acquainted with Jesus Christ, and see him face to face: especially, since in this journey we shall part with nothing but what we may well spare, sin and corruption? how thankful ought we to be for God's mercy, that whereas our fathers lived some five hundred, some six hundred, some more years, and served a long apprenticeship, the Lord graciously hath shortened our lease, & calls us from this trouble some sea, into the haven by that time they were well entered? This is a matter that should somewhat refresh us in this our journey, and work those to patience who cry at the mention of heaven, how long? truth it is (to speak one word to them) the earth is tedious to such as have been in heaven, they do not like to be pilgrims here, when once they are enrolled Citizens there: but since we shall (hereafter) be always receiving wages, why should we not be pleased to do a little work? and since our God hath cut off so many of our sorrowful days, why should not we with cheerfulness bestow these few upon him? I know no affliction is for the present ioious, all are tedious: but if we will but look forward, and fasten our eyes upon that crown and kingdom that shall so shortly come into our hands, and backward, and see our desert, & what others have felt, how we fare and lie, and go every day better then Christ here did (the most of us) our crosses will not seem so strange, as God's mercies & patience towards us wonderful: As for that cross of crosses, (sin and corruption) whereof you would be so gladly eased, (alas) how should I comfort you against that? I cannot blame you, nor marvel at it, if you be willing to be anywhere (much more in heaven) so you may be rid of sin, that indeed is a bad neighbor, which will put a man to Rebeccaes complaint, I am weary of my life: but yet (my brethren) since we do but drink as we brewed, nay, since the Lord mingled this wormwood with so many sweetes, and much allayed the strength thereof: since these our corruptions have received their mortal wounds, and are now breathing out their last breath: since the Lord will so suddenly dispatch them in comparison of former times, that long we shall not dwell together: since he sees some use of this poison & turneth that to good, (a common good) which in it self is hurtful: since further he hath given us some graces, as he hath left in us (for our exercise) some corruptions: since (lastly) grace hereafter shall only come in question, and our debts shall be set upon another's score, and for the present, he puts a difference betwixt us and sin in us, (as betwixt poison and the box that holds it) let us have patience towards him (though not toward sin) and so fall out with corruption, that we forget not mercies: But I have stepped a little aside to call upon some friends: I now proceed. Having thus dispatched the first thing growing out of these circumstances named, we must come to a second, which is almost as general (for when should we have done, if we should descend to particulars?) this that we may make way unto, let us a little view David's behavior in this his distress. There is none of us can deny, but his occasion of grief was great, great reason he had to mourn, who saith to the contrary? It was no small crosie to see ones child die in such a quarrel: but yet there is a mean in all things (as the proverb runneth) his behavior is very strange, his mourning not like David's: for whereas this river and flood of tears may seem to be fed from a three-fold spring, flesh, nature and grace, and so his sorrow to be partly spiritual, for Absalom's soul, partly natural, in that he was his son, partly carnal, in that he was his Absalom: yet the truth is, his sorrow is rather carnal then otherwise, if the parts be considered: for first, nature goes not so far as to wish the destruction of itself, as David here doth; O that I were dead, dead for thee, or in thy stead: and as for grace, it would never bring forth such fruits of passion, as to wish death in discontentment, nor provoke to whining in this indecent manner, but would have composed the affections rather, and have taught him to mourn in silence; Besides, his sorrow is too much to be good, and comes with too much ease from him, and is too soon ripe to be spiritual fruit. Howsoever then we deny not, but David was a sanctified man, and so had sanctified affections, and withal was full of natural affection, yet in this particular, and at this instant; he was more unnatural to himself, then natural to his son, and bewrayed more flesh for the present by far, then spirit, yea, that so drowned this, that the motions thereof, could not as yet be heard. Now this light being thus given to the words following, you see the points do offer themselves so fast unto us, and come so thick upon us, that we know not well which to receive, and what to put back. This (if you say the word) shall lead the way: In that this man (no worse a man than David ) thus exceeds in sorrow upon this occasion, in so carnal a manner: Let us learn, that God's best children are apt to grieve too much, and to exceed in passion for outward things; as in mirth, when once we are in, we are apt to forget our selves; so in sorrow, when once we yield unto it, we are in danger of surfeiting upon it. A man would think that David should be as little troubled with this disease as any man living; for whether you look to nature or grace, the banks seem to be so sound, that no excess of sorrow can overflow them: for first, if you look to complexion, he seems to be made of the lightest timber, a man whose ruddy face seems to promise a resolute and cheerful heart: if you look to natural helps, his skill in music (to say nothing of any else) was not ordinary: and as for spiritual means, the best medicines to cure discases, the king was behind none in these matters: his graces were very eminent, his experience much; and yet if David will but plod awhile on crosses, nay, if he will not be prepared for them, it is strange to see how unlike himself he is, he cries as if he had been stickt. In the next chapter he takes up the same note again: nay, he will die forsooth, he will be gone, he will to his son: and why? he is his Absalom. And what think you of Job? the Lord himself gives him a good report, out of doubt he was an honest man; but did you ever hear a wise man so far forget himself? he is angry with the light, quarrels with the night, hath a saying to the stars, to his mother, to the midwife, there is no dealing with him in his fit, and yet the occasion outward. Instances of this kind there be more then enow, but they are unpleasant, and therefore I will content myself with one more, and that is Jonah, as strange a man of an honest man as you have lightly heard of. This Jonah was crossed (as he thought) first in his credit: how bare he that? untowardly enough, the matter seemed naught, stark naught to him (saith the text) he chased exceedingly: and what was the matter? the Lord preferred many men's souls before the satisfying of his lust: a great matter: yet this man would not brook it at God's hand, till the Lord took him down: well, the second time, he was crossed in his ease, and a root (I cannot tell what to term it, whether tree, or shrub or stalk; a trifle it was which he pleased to fancy for his turn) but would you think that a Prophet would chase at the loss of such a thing? why, this and his heat put him into his old tune again, he will be dead in a passion; God comes to pacify him, it will not be, he is angry, he hath reason to be angry, he will be angry, yea, would he could burst and kill himself with anger. What is the matter? It is belike for some great sin, because he hath offended God: no (sir) he is the plaintiff, God had rather (in his conceit) trespassed him: and this is Jonah; let us stay in him (for we can hardly match him, and yet a good man) what may be the reason of these excessive fits for outward things? The reasons are many; amongst many these are some: first, a great mistaking and error in judgment, we ouerprize these outward things, and promise to our selves that from them, which never any found in them: and therefore we over-grieve, when we are disappointed of them. Thus David thinks Absalom the pretiest fellow in a country, no man had such a child as was Absalom: and therefore when he is dead, David cannot live: thus because the iudgemet makes too great a report of outward things to the affection, the affection makes too great ado about them, the one being blinded, the other is bewitched: and that is a second reason (since we are fallen into it) namely the distemper of the affections, when we have outward blessings we love them but too well; and therefore when we lose them we grieve too much; for make a breach in one affection and you weaken all, as the whole army is weakened if any part be disordered, the whole building the worse for the removing of someone stone, and the whole body enfeebled by the wouding of one part: Thus because David will pass over his affections to his son in his life time, and settle his joy in Absalom, he cannot be master of them nor command them when he is dead, he will be fond whilst he hath Absalom, nobody must touch him, the wind must not blow upon him, therefore he will extremely lament when he loseth him, and nobody must comfort him, because his Absalom is not. Add unto this in the third place the deceitfulness of our own heart, which doth but cosen us, and the subtlety of the devil, who to the end he may carry us headlong with the whirlwind of passion into a sea of troubles, will bear us in hand, that we have reason to grieve, and to be passionate. Thus Jonah stands unto his cause, and being drunken with passion, he cannot see but he hath the better of God: Thus David (had a man closed hith him, and asked him, what he meant to be so loud)? would quickly have been his talsemaster, what? (would he have said) would you have me insensible of such a stroke as this? is there nothing to be done by the parēt, when the Lord thus singles out his child? ought not the father to take notice of it? especially I must, since I did not the part of a father to him: he should, ere this, have been executed for his sins, I let him run on, but now the Lord hath met with him and me too to my woe: It is just upon me, and I am persuaded, I ought not to let it pass without some use; I must grieve: and yet, were I sure, his soul were now in heaven, I would care the less, but (alas) the example is searefull, so to live, so to die. Faire words (good David: ) he speaks as he thinks (good man) but he knows not his own heart, is this the cause that you would have died for him? was it because he had sineed? because you had failed in duty? (alas) what could your death do for his soul, or your own discharges no, no, he was your darling, you cannot spare him, you must always bear him in your eye, hence those tears: and thus we run on many times in a tale, and would fain persuade our selves, that what we do, is done with judgment, when (God knows) our sorrow is as full of flesh as David's here was; and thus what through the errrour of our minds and disorder of our affections, and deceitfulness of our own hearts, and Satan's cunning, it comes to pass, 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, that the best of us all are subject to immoderate sorrow for outward things, we must not only learn to bear with one another in this our common frailty, but further everyone for himself must fence and mound his heart against these absurd passions and excessive griefs. Many outward things be so base, (in respect of man) that they should not once move him, they be not worthy his cares or thoughts, unfit to belodged in the meanest room of man's soul; to name them the same day with man, were to set them above their place; to bestow tears 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 grief for them must be limited with respects, and used with great moderation, else it will degenerate and turn carnal. Neither will it serve the turn to plead that our sadness hurts nobody, but our selves, and that therein we are enemies to none but to our selves: for were this a true plea, yet were it insufficient; for who gave us a commission to hurt our own persons, and to practice murder upon our own bodies? but this is not all, for besides a private wrong, we rob God of his glory, and men of that service we owe unto them; indeed, worldly sorrow makes us both unthankful to God, and unprofitable to man, and unnatural to our selves (as hence might be shown, but we cannot stand on all) and therefore let us strive against it. Let us, (will some man say) let us if we can, but how should we be armed against the excess of worldly sorrow? can you give me any preservatives against it? Answer, some we will, many we might, but so far as we practice these following, we shall be freed of this unprofitable guest.

1. Let us deny our selves in all worldly matters, and not engage our affections unto them, either to be eagerly set upon them when we have them in chase, or to be foolishly puffed up with them, whē we have them in possession; for if we do not leave them, till they leave us, it is sure they will leave us in the lurch in the end: witness David, Absalom was gone ere David had denied himself in Absalom, and therefore now here is nothing but roaring, whereas if he before had sacrificed his name, and crucified his affection; he would never have stood upon those terms, ô my son my son, what will the world say, that my son should come to this? but he would have comforted himself in his GOD (as elsewhere he did) and said, It is the Lord, let him do what seemeth best to him: and so, if we could deny our selves in our husbands, wives, children, names, &c. we would never take on so, when we 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 here is the misery (let us see it and amend it) we lay the whole strength of our affections upon the things we fancy (as the cripple lays his full weight upon his crutches) and therefore when they are taken from us (as Pharaohs chariot wheels) we are down upon all four, and stick in the mud: yea we set on our affections as the Be his sting, with all our might and strength, we convey unto others our very bowels and hearts, and therefore when they are gone, we are heartles. We see the error, what is the remedy? Rejoice as if we rereioiced not, and then we shall mourn as if we mourned not; be not too glad when the sun shines, and then thou wilt not be too sad when a cloud comes. [ 2] To this we must add a second thing, which in part hath been already touched, and that is often to think on crosses before they come, and to promise our hearts no great matters from the world, for what is the reason, that we grow so passionate sometimes but this, ô I never looked for this, I never dreamed of such a day? yea but whose fault and folly is that, not to look for crosses on the sea? why should we not think to be crossed as well as David, and as soon as David? Absalom was lusty in the morning, dead ere night, may not the like crosses steal suddenly on us? but this was David's own error, he thought when God had givē him a fine child, that he must needs bring comfort and peace to his father, call him Absalom, (saith David ) I hope he will be a good man and a peaceable child one day; and to say the truth, where should a father look for comfort sooner then from his child? but yet, it proves otherwise you see, Absalom is named (as they say Popes be) by contraries, his name and nature agree like a boatman and his oars, that look two contrary ways; poor David met with nothing less then that he expected. Let us learn some wisdom from his misery, let us not become sureties for the world in a debt of comfort, but rather suspect her and correct our selves, saying, I now take some comfort in this child, I solace myself in this outward blessing, but let me be moderate, who knows what sorrow it may breed me ere I die? Thus if we could forecast perils before they come, and be well appointed to receive them when they do come, we might better quit our selves in crosses then usually we do; but when we are in our jollity, we cannot hear on that side: O spare your speech, or else you kill my heart, do you say, that I must part with my husband, and bury my child? what my Absalom? I hope I shall never live to see that day, at least not yet a while, and thus you will not hear of crosses till they come, and then you cannot bear them, because they come so suddenly. Others know well enough there must be a time of parting, what need you tell them that? but in the mean you must bear with them, for in truth they cannot choose but love their friends, and take their part in all God sends (as if there were no difference between loving and doting, between moderate drinking, and excessive drunkenness) and they do not doubt, but when God calls them to crosses, he will fit them for crosses, and thus they run on. But is it like lie that he will bear afflictions patiently, who cannot with patience hear them spoken of? Is this the way to be furnished for winter, to sit still and say, if God call me to winter, he will fit me for winter, and in the mean time make no provision, but say, whiles he sends warm & dry weather, I will take my part? No, in summer thou must think of winter, in thy prosperity, of adversity, else thou wilt be soon in David's tune.

[ 3] Thirdly, we must have a special eye to our dealings in outward matters, that we do not abuse them to God's dishonor, nor defile them with sin and wickedness, for thē if we be crossed in them, we shall soundly smart for it, because those crosses will come with a sting; David was not so found in the matter of Absalom, as with more credit he might have been, and therefore Absalom sticks by him longer then he should. And (surely brethren) crosses are like pinching frosts, they will search, they will examine where we are most vnsoūd, we shall soonest plain, & where most corruption lies, there we shall most shrink when the burden comes: would we not then grieve too much for outward things? let us not sin in the use of them: would we keep out carnal sorrow? keep out cursed sin: if we let this canker cate into our hearts, God's medicines must pierce as deep, else what recovery? build on this (brethren) sin always makes way for sorrow; in that measure that sin taints us, crosses will sling us; this is a true saying and of all men to be believed. But I am slow.

[ 4] A fourth remedy is this, we must break the stream of our affections, and turn our sorrow upon our sin, & place all our happiness in Jesus Christ, so we shall be sure that our sorrow shall be always moderate, so shall we be freed frō the worst of sorrows, that which is false and imaginary, for true sorrow eats up false, as Aaron's rod the Egyptians, and false is evermore hurtful and violent then true, as bugbeares more affright children then true men. Again, godly sorrow kills worldly grief, as spirituallioy mars carnal mirth: let sin lie heavy, and outward crosses will be light; mourn that thou hast displeased God and defaced his image, and thou wilt have little leisure to mourn for worldly matters: again, if Christ be all thy joy, and all thy comfort be shut up in the Lord, thou canst never be left comfortless, since Christ ever lives in thee and for thee. But here is the spite, we mistake the mark, we pass sin, and spend our sorrow on the world, we leave Christ, and bestow our affections elsewhere, hence we are to speak of comfort when we should use it, & lose our labor in sorrowing amiss. Thus David bestirs him for Absalom, and when all is done, he must vnwinde and unwrap all again. How happy we, if we now learn to place our joy and sorrow aright? [ 5] Lastly, if worldly sorrow shall not bear us down, let us be much in conference with God, and in the practice of holy duties, pray much, abound in thanksgiving: this is Paul's prescription to the Philip, you may write probatum est upon the head of it; for there is no cross so great under the cope of heaven, but prayer and thanksgiving will lighten it; as there is none so easy, but plodding and unthankfulness will make it heavy. Let then our complaints be made to God, and let that time which is spent in aggravating crosses and unkindnesses, be spent in recounting mercies and deliverances, and then crosses will be as small in our esteem, as they be in truth: and had David thought on this, to have cried, ô my son Solomon, instead of Absalom, and seen God's mercy in the one, as well as God's justice in the other, and in this heat of passion drawn himself into God's presence, and listed up one faithful prayer, these storms would have vanished (as a mist before the Sun) and he would have saved himself a great deal of pains: but he cannot as yet pray, and therefore as yet here is no cófort. O let our sorrows bring us speedily to God, and then comfort will come riding upon the clouds towards us. Let us presently fall to prayer and thanksgiving as once Job did, and betake our selves to the word and promise, or to some holy conference, when our fits do come upon us, and we shall quickly break the course & strength of them. Thus if we will learn to deny our selves in worldly things, using them so, that we abuse them not, if we will think on crosses before they come, and not leave all till afterward; if we will be just in getting, and upright in using the things of this life, that we do not enuenim them with sin; if we will bestow our sorrow on our sin, & make that our chiefest grief and greatest cross; if (lastly) we will be much in prater, thanksgiving, 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 fear any hurt from them, but may comfortably expect benefit by them: fure it is, if these means keep us not dry-shod, they will keep our head above water, we shall be but washed with Paul, not drowned. And this of that use; you shall find me brief in all that follows. A second use is this: [ 2] Do God's best children exceed sometimes in sorrow for outward things: then must we not be altogether discouraged, though we find our worldly grief more then our spiritual sorrow, for this is a thing that may befall the best, they may be immoderate in the one whē they are too short in the other: the best have many tears to bestow upon some outward thing, when they cannot without much travel weep for their many sins; was not this sometime good David's case? But is not this (will some say) a vile thing that we should more grieve for outward things, than for sin against God? It is so, and doth it not show, that we are wonderful carnal? It doth so: why then; what then? How cā I be God's child? why? how is David? did you ever hear him more loud for his sin then here for Absalom? did he not weep at Ziklag for outward things, till he could weep no more? and yet for all this I would not say that David loved outward things more then God, or that his sins lay lighter then his crosses: for first, he had more sorrow for his sin, then he should or would have had for outward losses when he was David. Secondly, a little godly sorrow is more then a great deal of worldly; more (I say) in substance, though not in bulk, as a little balm water is worth a pool of mud, a little gold comes to more then a great deal of brass. Thirdly, his carnal and worldly sorrow was but a sudden storm, a land-flood, his spiritual a constant guest; though it were composed and silet (as the deepest waters are most still) yet was it deep and soaking. Now what we say of David, the same (if you change the name) must be understood of every 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 own man and in his wits; neither must we look what men do, but what they mean and would do: and therefore so long as we desire to make our sin our greatest sorrow, and judge our selves for our security, so long as we give all entertainmēt to godly sorrow, & stand to keep out worldly, we are in God's account more spiritual than carnal: as with men, he that keeps a constant house all the year, is said to keep a better house then he that lays it on once in a twelve month. And this for that point; Now it follows: Q my son] From David's mourning and behavior in this particular, let us note one thing more: you hear the man, you see his behavior, was David wont to bear crosses so? nothing so; but you see how it fares with him now, he cannot help it. Hence learn we, that God's children, who bear some crosses with great wisdom and moderation, are sometimes foiled in othersome, and fail in both. Who could behave himself better then David in the matter of Shimei? who worse in the case of Nabal? how sweet his carriage in many passages between Saul and him? how admirable his behavior in one child's death? how absurd in another's, nay how diversely affected with the cause of one and the same Absalom? what gracious speeches did he once utter when he fled from Absalom? what a bedrole have we here at his death? who could more forget himself then place, on such an occasion? How far was this from policy, how far unlike his carriage in other places? good David, the same that would make to heaven at other times, so soon as the cross had given him summōs; the same that was used to bear afflictions as patiently as he bears this, (to say no more) immoderately. And touching Job, could any man living behave himself better in some crosses? In all this (saith the Lord) summing up his behavior in the first conflict) did not Job sin, nor show the least folly in charging folly upon God: in all which? not in all that first conflict wherein he was so nearly touched, in his goods & children, but his behavior it was most religious, he humbled himself and worshipped, his speeches very gracious, The Lord hath done all, he is righteous in all, and blessed be his name. Thus Job at that time, on that occasion; but how afterward? who he? he challengeth GOD into the schools to dispute it out, if he would not take the challenge it was because he was notable to stand under his arguments. The like may be said of Jonah, a man of good behavior; in the first chapter, he makes an honest confession both of his faith and of his fault, lettles himself to die, and looks as if he would to heaven anon; but at another time in a smaller crosle, he is no more like himself, then an apple is like a nut, he chides handsmooth with God, and will stand to it that God knows not when a man speaks reasō if he would term him unreasonable in his passion. But what might be the reason (to pass more instances) of this so wide a difference? what might be the cause that these so worthy champions are thus sometimes foiled? I will tell you: first, It pleaseth God sometimes to set on a cross, and to make it stick by a man, either because the same party would look besides former crosses, or kick them off too lightly, or else because he would let him see himself, and know what he is of himself, or for some other cause unknown to us, but always just in it self, and well known to God: Now, if he purpose so to do, either to withdraw his assistance, or to increase the smart, alas, who can stand under it? & thus we see God's best children more troubled now and then with a trifle (in comparison) than with greatest torments at another time; and as Christ's looking back on Peter, did more affect him, and work upon him when he pleased to work with it, then many words did at another time; so many times a word misplaced, a countenance mis-set doth more gaule us, then twenty greater matters, (when God is pleased to pay us) because ever that is the cross which he will make the cross, that most pierceth which he sharpeneth most.

[ 2] 2 Sometimes we have not denied our selves in some particular lust, and then if a cross light there, it soon enters and eats deep, because we our selves do give a sling unto it; an affection unmortified is as soon wounded as a scaulded head is broken: thus, if you had hit David anywhere else, he had been for you, he could have borne it, but if you touch his Absalom, you pare the quick, you touch his life, [ 3] Sometimes again our crosses do not master us, they do but nettle us, and then they raise those tempests which they cannot lay, they do but bait, they do not worrie our corruptions, & so they make us chafe. Thus (in Elihues judgment at least) the cause why Job 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 think but our firs would be fewer, our outward carriage (at least) better. Three ierkes sometimes make the child yield, when one would make him dance and stamp. [ 4] Lastly, crosses sometimes steal upon us before we have armed our selves, and then it is a world to see how we go down the wind: David 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, since he was told no less, but here he looks for no such matter, he gives in charge that the young man Absalom (an old traitor (though his boy) should be looked unto, he will not suffer himself to think that Absalom must die, he will not be humbled for his fondness past, because he did not mean to amend it: and therefore this lies upon him more heavy than sand, he cannot bear it, as he bore the other: and thus we must leave the point as we found it at first, and tell our judgments, that one cross foils us, yea, laics us on our back, when another (perhaps a stronger) cannot stir us, because the Lord sets on one more then another, because we are less sound in one place then another, because we are less mastered by one cross then another, because we are less prepared for one then another.

Now the point is proved, let us not suffer it to pass without some use, though we be the briefer. Learn hence at least a double point of wisdom: the first respects our brethren; them we must not too lightly censure for their weakness and tenderness in some crosses though light, since that cannot be light, which God will make heaute; since that may be light to one, which is as a mountain to another; since those our brethren may manfully bear far sorer crosses then our selves, though humbled in some particular; since briefly, that which is heavy now, may anon be light to them; and that which now is as a thing of naught to us, may anon be somewhat if God shall set it on: soft then (my brethren) let us not be too eager upon David: it may be we have buried no Absalom as yet, (at least dying in such a sort) it may be we would have busled more then David did. Had Shimei so greeted us, or Saul so pursued us, like enough David would have been at patience before us, in twenty other crosses, and so may our brethren too, even those we most censure: and therefore have some patience and mercy toward the afflicted, account not cuerie one proud, and carnal, and froward, that is foiled, when we stand.

[ 2] The second lesson our selves must take forth, and make it our own: and it looks two ways, as if it were on both sides the lease. First, if we have in some measure quitted our selves well in someone or few afflictions, we must not presently triumph and grow secure, as if the day were ours: we may now give them the fall, and by and by be tript down our selves, if we look not to our feet. David is before us herein: he fought more battles then twenty of us, and that with great courage and good success, yet is not David able to stand against this cross: his Absalom, his Absalom could not be forgotten. And what though we have buried a friend? It may be we know not what it is to bury a father, a child, a wife, a husband. If Amnon be dead, we cannot tell what an Absalom may work when his death shall be untimely. Say poverty be no great burden to us, it may be pain and sickness will make us roar: if these blow over, a cloud upon our names may happily trouble our patience: if we can be patient when other men's faults are served into us, and laid in our dish, yet it may be we shall not claw it off so well, if our kinsfolks, servants, parents, children, yoke-fellows, shall break forth, and vnmuzle the wicked against us. O then let not him brag, that puts on harness, as he that puts it off: let no man be secure, but ever stand upon his gard, still ready to receive and to award these blows that fall upon him like hail and shot: and so if he do, then on the other side, let him not cast away his buckler because he was wrought a rap, but look better to his hand another time. What though David be now down? he may rise again for all this, and prove himself old David still; though he be a little eclipsed, yet may he shine forth afresh, and make many an holy prayer and Psalm after this: and though he now fly, yet may he fight and triumph again ere he die, and so mayest thou too, though for the present dejected. That Peter that was once afraid of a wenches face, will not after fear the threats of any adversary: and he who is sometimes base in a trifle, may after play the man in greatest trials. Say not then, if I cannot bear the loss of a child, of a friend, of a little wealth, a little ease, a little sleep, 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 nearest friends, and with all my goods? Yes man, hear me in one thing that I shall say, Jonah 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 heavy, and shadows of crosses look like mountains, can (if he call thee to them he will) make heavy crosses light, and mountains shadows. And thus briefly for that point. Bear me companiethorow one point more, and I will trouble you no further, and will be brief in that. For whom doth David thus mourn? What is he whose death is thus lamented? Hear him, O my son, my son. Which son? 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 son practiseth against his fathers house, robs him of his children, abuseth him in his wives, seeketh to spoil him both of life and living: and the father, what doth he? he weeps for him, he mourns over him, he would die for him: thus doth David. In whom see what a kind and godly fathers affection is to his child. No vndutifulnesse, no practice on the childes part, no not death itself can divide between him and his child. What though Absalom can forget David? yet David cannot forget him; what though he be a very ungracious imp; yet he is my child: my child (saith David ) I cannot but love him: and indeed he ouerloues him, which I do not commend, but only observe to note the strength of parents love if it be natural, a love indeed as strong as death, as hot as fire, like that which Solomon speaks of in another case, which cannot be put out with water, nor bought out with silver: and can it be otherwise when parents be religious, since God and nature both command grace and nature, both enforce love, though not fondness? you that be parents save me the proof of this point, and do but hear why I note it.

First do kind and godly parents so love their children, that you may sooner find too much carnal, then too little natural affection in them? then shall they never make it good to their own or others souls, that there is any goodness in them who bear no affection to their own children. Those parents that have no natural affection, can they be spiritually affected? Doth that spirit which makes us loving to all, lodge in the unnatural breast? Can they love God's children, that bear no love to their own bowels? Can they love their enemies, can they call God Father, that are tyrants to their own children, their own flesh? No no: it argues gross sins, and a fierce conscience, when men be so fierce and violent against (mankind I might say, I must say) themselves. What, parents not to feel their children when they cry, Father? not to find their bowels moved when they think of a child? what not of a religious child? Why then blush ye Dragons, and be ye ashamed, O Bears and Tigres, that your Lord's should be (so beastlike say I? nay) so devilish: for what creatures but Devils hate their seed? Nay could Devils have natural seed, would they hate their own trow ye? But why spend we words on them, who have the curse under seal, as Paul shows? Rom. 1.5.

[ 2] Secondly, here is somewhat for children also. Is the affection of godly parents such, that they cannot choose but love their children; and out of their love, grieve at their unkindness, weep for their impiety, mourn for their sorrows, and take to heart their folly? why then the children of such parents must take to heart their former stubbornness, and for the time to come forbear those practices that might be matter of grief to their parents. How canst thou refresh thyself with that which is a sword in the heart of thy dearest friends? how canst thou think to escape the hand of God, when thou wilt feed upon the blood of thine own parents, and make them as weary of the light as David now is? Is it not sufficient, that already they have cared, and sighed, and groaned, and wept for thee; but still thou wilt kill their souls with grief? What if thou canst shake it off? Can a father shake out his heart? Doth their love nothing move thee? nor their care, northeir pains, nor their tears? nothing? O that Absalom had seen or heard his fathers complaints: he thought that now, because he loved not his father, his father could not love him: but that is thy error (cursed viper.) The father loves, when the child hates; and then can David say most feelingly, Handle the young man Absalom well, when Absalom could say (if shame did not stop his mouth) Handle the old Carle David roughly, at my request: yea then can David die for Absalom, when Absalom had as leese die as see David live. Had Absalom known this, would not he (think you) have relented? would not his rocky heart have yielded? What could he have said, if David had said but this unto him, O Absalom, O Absalom, did I call thee Absalom for this? Is this to be a child? Doest thou also think my griefs too few? Was it not enough to be crossed in my familiars, in my father in law, in my own brethren, in my wife, but my own children must add unto my grief? Must Absalom, that I loved so well? Is it not sufficient that thou hast robbed me of my children, and brought me almost to the grave, but now thou wilt have my crown and my blood? Did I spare thee for this? Was I a means of thy life, and wilt thou be of my death? Would I die to do thee good, and wilt thou die vulesse thou mayest hurt me, what thou my son; Is not David thy father, Maacah thy mother, dost not know us &c. canst thou forget us? hast thou been a father thyself, & yet risest up against thy father? what (I say) could Absalō have said to such a salutatiō? but he is not so happy to hear his father, & therefore he proceeds till vengeance will not suffer him to live, but hangs him up against the sun. And let all disobedient and rebellious children take warning by this one thus hanged up in gibbets, and know, that if the kindness of their parents cannot break their hearts, and work them to remorse, the hand of God will be upon them and pursue them, till the ravens of the valleys have picked out their eyes, and the flames of hell have scized upon their souls.

[ 3] Last of all, heeres a word, both of instruction and consolation for all sorts; both parents and children, high and low: Is the love of an earthly father (if godly) so great? doth he take so much to heart the unkindnesses of his children? is he so sensible of their griefs? so wounded with their sorrows? What then is the affection of our heavenly father towards us? 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 we to pour forth our souls in tears, and to lament with a great lamention, like that of the Egyptians for Jacob, that of the Israelites for Josiah, that of a father, for his first, his only son? how deer should the name of our God be unto us, how tenderly should we take those contempts and indignities, that are cast upon him, who is so feeling of every sorrow that befalls us? O Lord, that we had an heart to weep over Christ, and that the rebukes of God did fall on us, ô that our own sins could cause such tears, as other men's did wring from David? O that the word would smite our hearts, and cause water to gush out of these rocks; ô that we stood affected to God as Mephibosheth to David! he mourned, he fasted, he wept in this distress of David, we laugh, we feast, we do not, we cannot weep, though we our selves have risen against our sovereign, and holpen to dethrone him. Ah (brethren) shall David mourn for others sins in his Psalms? shall not we for our own? Shall David's good subjects take to heart his afflictions? shall not we rebellion against our king? shall David's servants be ready to smite him thorough that shall rail upon him, and shall 〈◊〉 our hearts arise when the name of our God is smitten 〈◊〉 , when our father is railed upon? nay, shall David 〈…〉 out, my son, my son, for a wretch that would have k ••• h ••• ; and shall not we mourn over God's son whom w • •••• mine? yes brethren, we must mourn, if we will be comforted 〈◊〉 make God's 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 God's hand who is an heavenly father whose love as far exceedeth ours as the heavens are above the earth? can David (I lead you no further) love Absalom's such a child, because a child? can his heart came after him, can he be pacified toward him at Joab's request, when he hath slain his son; and is it not possible that GOD should be friends with v8 at Christ's request, though we have slain our selves and the Lord of life? Can David love Absalom, when he hath defiled his concubines, when he seeks his kingdom, his life? can he then die for him, when Absalom would be his death, can he do all this, though his son doth not submit, doth not repent, doth not crave pardon, but is up in arms against him; and will not God (whose love is infinite) for Christ's sake, forgive his children when they come unto him, confess their fault, be sorry for it, and desire amendment? O my brethren, do not we wrong God exceedingly when we will not yield him as kind as David? say, thou hast been as bad as ever Absalom was, unholy, unclean, unnatural, would not David be friends with Absalom, if he had confessed his fault; and shall we doubt of God? O but David was fond, God is just; yea but the question is, whether David hath more fond love than God hath true love: say it were his fault, here is the point, is there so much badness in David as there is goodness in God? nay, I put it upon thyself, whatcan thy child do, but thou canss pardon the trespass against thee, so now he will behon 〈◊〉 wherefore then (for conconclusion) this I say, whatsoever thy sins be, never 〈◊〉 down discouraged, despairein thyself, but ever hope the best of God, so long 〈◊〉 itself his means, thou hearest that he is a m ••• s;ust 〈◊〉 do now as Benbadad did to Ahab, humbl • 〈…〉 , confessethy sins, bewail them 〈◊〉 off 〈…〉 of them, and endeavor new obedie 〈…〉 , and 〈…〉 hadst as many sins upon thee 〈…〉 the sea shore, and those 〈◊〉 great 〈…〉 should • 〈◊〉 find mercy and be pardoned 〈◊〉 sin 〈…〉 ere find God only infinite. Thus in a more general manner, we have run thorough the chief ma • ters of this text. Now it shall sulfice to name only the particulars, or rather some few of them, such as are these following. In that 〈◊〉 this stir it for Absalom, 〈◊〉 delight, we see that the, more God's children serther hearts on an outward thing, the more they shall be crossed in it. Let David please him solse too much in Absalom, and David shall smart for is this his greatest joy shall prove his greast cnosse.

Again, if God's people can be content that their children should cross God, God will be content •• t their children shall he crosses to them. If David will be so tidde that his child must not be chid nor shent, God will be so good, as to give him his payment for it.

Again, if Rulere will give life when God calls for death, they shall help ether themselves him to sorrow, and their friends (so spared) to shall if David will be so nice, alas pretty ducke, who can find in his heart to execute, yea or to correct such a sweet baby and so let him go, God will find a time to pay David, and to reach Absalom for it. Again in David we see, that in the best when crosses come, the flesh will play its part and lay about its while, David must run himself out of hi •• h, before an • can stand on 〈◊〉 ground, &c.