Rebellion painted to the life in three choice sermons upon the horrid murther of our gratious soveraign Charls the I. Of blessed memory. By Sam. Linch B.D. and preacher of Gods Word at Blackemore in Essex.

Absaloms unnatural rebel∣lion against his father.

SERM. II.

2 Sam. 18.33.

And the King was moved, and went up to the chamber over the gate, and wept, and as he went, thus he said, O my son Absalom, my son, my son Absolom, I would God that I had died for thee, Absolom my sonne, my sonne.

DIC mihi Musa virum, Tell me of any man (but the son of man) that ever was so soaked in sorrows, and soused in tears, as David was; his whole life seemed nothing else, (from the Cradle to the Grave) but a map of miserie; the ground on

which he stood, a red sea of blood, or a wild wilderness, full of sharp briars, and thorns, that pricked and peirced him, which way soever he moved; his diet, like Micai∣ahs, 1 Kings 22.27. Bread of affliction; and water of affliction, so that he said truly of himself, Psal. 102.6. I am like a Pellican in the wilderness, whose nature is to trickle down tears on her bill continually; and in this sence saith Job, Chap. 5 7. Man is born to sore travell and trouble, as sparks flie upward; and this ye shall find in the survey of his life.

• 1. He was a shepherd, and he that follows that calling, duram servit servi∣rutem, serves an hard Apprentiship, as Ja∣cob speaks and shews, Gen 31.40. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes.
• 2ly. He was despised. by Eliah his eldest brother, 1 Sam. 17.28.
• 3ly, He was defied by Goliah the Philistim, v. 42.
• 4ly, He was assaulted by a lion and a Bear, v 34.
• 5ly, He was persecuted by Saul.
• 6ly, Despised by Michal his own wife.
• 7ly, He was betrayed by the Ziphims, chap. 23.19.
• 8ly, He was envied by Philistims.
• 9ly, And in a word, to fill up the measure of his griefs, his own son, his bosome son, his Isaac son, his

• darling son seeks his life and Crown a once; and yet for this bird that would have picked out his eyes, this cuckoe that would have devoured his damme, that bred, and fed, and cockered him, he good man weeps, and in the midst of his inundation, thus he said, O my son Absolom, my son, my son Absalom, I would God that I had died for thee, Absalom my son, my son. From whence we learn after his example,

Obs. 1. To love our enemies, to blesse them that curse us, to do good to them that hate us, and to pray for them which burt us and persecute us; Matth. 5.44. for saith Christ, v. 46, 47. If we love them which love us, what reward shall we have? Do not the Publicans even the same? Or if we be friendly to our brethren onely, what singular thing do we? Do not even sinners likewise? but to be perfect even as our heavenly father is perfect, but with Steven to render good for evil, Acts 7.60. but with David to mourn and grieve for the losse of a Rebel son, Est bie labor, hoc opus, praise-worthy indeed, as it is, Rom. 13.3. and Christian like. I must confess with Christs disciples, durus est hic sermo, that this is a hard saying, but verus est hic sermo, this is a true saying, 1 Tim. 1.15. for un∣lesse

we deny our selves, and as Abraham was commanded, exire de patria sua, to go out of his Countrey, Gen 12.1. so we go out of our selves, and cast off flesh and blood; we cannot go into Christ, or ever come where he is.

Obs. 2. That many are the troubles of the righ∣teous, Psal. 34.19. As the stones that were for Solomons Temple, were sawen and squa∣red, and endured many an hard knock, before they were fitted for that place, and their place: even so the godly must be sawn with the Saw of Correction, and squared with the ax of tribulation, and suffer miserie upon miserie, before they can become lively stones of the spiritual buil∣ding, whereof Christ Jesus is the head cor∣ner stone. As the ground is rent under the Plough again, and again, and harrowed, and sown, and endures many an hard frost, and cold blast, and showers, before the har∣vest cometh: even so, this is the condition of Gods Holy Land, to be tilled, and har∣rowed, and tumbled about, and water-furrowed, but then comes the Harvest, and the Wheat is gathered into his Garner, when the chaff is burned with unquencha∣ble fire, Mat. 512. Afflictions, as it is said

of Gad, come by Troops; and as there were many Lepers, and many widows in Israel, ••n the dayes of Elizeus; and as it was a mighty host of the Aramites compassed a∣••out Samaria, 2 Kings 6.14. even so the ••ighteous, like the man of God, are com∣••assed about with a mighty Host, and Troops, and a multitude of calamities, yet ••evertheless in all these things they are ••onquerours, through him that loveth ••hem, saith Paul, Rom. 8.37. as if he had ••id, these things come not to make us mour∣••ers, but conquerors, and the conqueror ••eaves alwayes the field with honour and ••riumph, and joy. Many are the troubles of ••he Righteous; Here is asharp breakfast: but we must through many afflictions enter ••nto the Kingdom of God, as Paul and Barnahas taught, Acts 14.22. there is a de∣••icious Supper and amends for all. I read of Jovinian the Emperor, that he had two sorts of Wine in his Palace, the one sweet, and ••he other sowr, but he decreed, that whoso∣ever would tast of the sweet, should first ••ast of the sowr: Even so, Qui vult cum Christo conregnare in Regno Coelorum, debet ••um Christo compati in volle lachrymarum, he ••hat will reign with Christ in the King∣dom

of glory, must first suffer with Chri•••• in this vale of tears, he must first take u•• his Crosse, before he shall put on a Crown▪ First drink Vineger, then Wine: he mu•••• first wear a Crown of thorns, and then 〈◊〉〈◊〉 Crown of glory: and good reason for it ▪ For the Disciple is not above his Master, nor th•• servant greater than his Lord, Mat. 10.24. But 〈◊〉〈◊〉 is enough for the disciple to be as his Master, an•• the servant as his Lord, verse 25.

Obs. 3. That although many are the trou∣bles of the righteous, yet the Lord is their del••∣verer out of them all: He is their City of re∣fuge to secure them from the hands of th•• avenger; he is their shield and buckler t•• defend them; he is that brazen serpent, unt•• which if they look and run, will preserv•• them. Many are the troubles of the righteou•• & they have many as deliverers out of them all; for they that are with them & for the•••• are more than they that are against them, a•• the servant of the man of God can wit∣nesse, 2 Kings 6.16. and in the multitude o•• the sorrows which they have in thei•• hearts, this is their comfort, Psal. 119.50▪ that God is able to deliver them, as the thre•• children said, Dan. 3.17. and pitcheth hi•• Life-guard about them, Psal. 34.7.91.11▪

〈◊〉〈◊〉 that they may now sing with the ••urch, Psal. 124. If the Lord had not been on 〈◊〉〈◊〉 side, (may Israel now say) if the Lord had 〈◊〉〈◊〉 been on our side when men rose up against us, 〈◊〉〈◊〉 had then swallowed us up quick, when their ••••••th was kindled against us. Then the wa∣•••••• had drowned us, and the stream had ••••••e over our soul, then had the swelling ••••••ters gone over our soul. Praised be the ••••••d which hath not given us as a prey to their ••••••b. Our soul is escaped, even as a bird out of 〈◊〉〈◊〉 snare of the foulers, the snare is broken and 〈◊〉〈◊〉 are delivered. Our help is in the name of the ••••••d which hath made heaven and earth. So that 〈◊〉〈◊〉 Christ asked the adulteress, Ioh. 8.10. Where 〈◊〉〈◊〉 thine accusers? and she said, they are ••••••ne; even so, if any shall demand, where 〈◊〉〈◊〉 the troubles of the righteous? an∣••••er may be made, they are vanished like ••••sts at the rising of the Sun; for the Lord ••••ttered them, as he did the Army of the Sy∣••••ns, 2 Kings 7.6. Many were Iobs affli∣••••••ons, and as sharp as any, but the Lord ••••••ivered him out of them all, and made 〈◊〉〈◊〉 comforts at last to exceed his sorrows at ••••••st, chap. 42.12. David was a figure of ••hrist, and so was hedged about with the ••••osse. For 1. As Christ was contemned

of his Country men, so was he of his ••••••∣thren. 2ly. As Christ fled into Ae•••••• to save his life: so David to Gath to ••••••∣serve his. 3ly, As Christ was glad to ••••∣ceive food of women: so David of Abig•••••• 4ly, As Herod persecuted Christ: so S•••••••• David. 5ly, As there was a wicked co•••••••• nation of Priests, Elders, Scribes, Ph••••••∣sees, Jews, &c. against Christ: so the P••••••∣listims, Ammonites, Edomites and M••••••∣bites were all against David. 6ly, As Iudas 〈◊〉〈◊〉 of the twelve Disciples, and Purse-bea•••••• to Christ, was one of his greatest enemi•••• so Absalom his own bowels was against ••••∣vid; but God delivered him out of his han•••••• and rendred the evil he conceived and pl••••••∣ted against his father, into his own br•••••• and bosom: and for grief thereof David ••••••∣bed forth this heavy lamentation, O my 〈◊〉〈◊〉 Absalom, my son, my son Absalom, would G•••••• had died for thee, Absalom my son, my son. the Text consider these 2 parties treated▪

• 1. Of a most indulgent, affectionate, ki•••••• and cockering father, that is, King ••••∣vid; And the King was moved, &c.
• 2ly, Of an unnatural, unkind, und••••∣ful and ungracious son, more cruel th•••• the savage Tygre against his Sire, and t••••

• ••bsalom, a King new erected, but is pul∣•••••• out of his seat before he was fledge, from 〈◊〉〈◊〉 ••••nce we learn.

Obs. 1. Soon ripe, soon rotten, as we use 〈◊〉〈◊〉 ••ay, Ionah's Gourd sprang up suddenly 〈◊〉〈◊〉 night, and withered the next: even so, ••••••••l had no sooner proclaimed Absalom ••••••••g, but the men of Iudah mar his pride 〈◊〉〈◊〉 depose him; and herein is Gods pro∣••••••••e fulfilled, Psal. 53.23. The bloody and de∣••••••••ul men shall not live out half their dayes, 〈◊〉〈◊〉 so as Cushi said, ver. 32. Let all the ene∣•••••• of the Lord my King; and all that rise up ••••••st him be as that young man Absalom is.

••bs. 2. The sin of Patricide, even in the 〈◊〉〈◊〉 heart, is a monstrous, abominable 〈◊〉〈◊〉 detestable sin to God and man; for 〈◊〉〈◊〉 will stands for the deed with God. ••••••t quod potuit, as Christ of Mary Magda∣•••••• goes for current execution. A Roman ••••••••g asked, why amongst all their good ••••••••s, there was none against killling of ••••••ents; answered, that there was no true ••••••an so unnatural: but in Israel, there 〈◊〉〈◊〉 an unnatural child sprung from a good ••••••k, that seeks his fathers life. He that 〈◊〉〈◊〉, Ecles. 10.20. Curse not the King, no, 〈◊〉〈◊〉 in thy thought, surely commands Absa∣lom,

and every one, not to imagine the 〈◊〉〈◊〉 evil against his King, father. We say 〈◊〉〈◊〉 some ungracious sons, they are sick of t•••• father; and Absalom was troubled with 〈◊〉〈◊〉 same disease, but fell short of his expe••••••∣tion, the gallows giving him his full ••••∣ward; and for this David wept, &c.

In David let us consider these two gen•••••••• parts.

• 1. His Passion, And the King was m•••••••• and went up to the Chamber over the gate, 〈◊〉〈◊〉 wept, and as he went, thus be said, O my 〈◊〉〈◊〉 Absalom, my son, my son Absolom.
• 2ly, His compassion, Would God I had 〈◊〉〈◊〉 for thee, O Absalom my son, my son.

In his Passion consider with me 〈◊〉〈◊〉 particulars.

1. The force and violence of his pass•• 〈◊〉〈◊〉 the which struck him like a dart to the 〈◊〉〈◊〉 heart, that he remained for the pre••••∣senseless and speechless, like him that 〈◊〉〈◊〉 to the Wedding-Feast without a Wed•••••• garment, Matth. 22.12. And the King 〈◊〉〈◊〉 moved: Yea, the Original speaks it 〈◊〉〈◊〉 moved; Leves loquuntur curae, ingentes st•••••• saith Seneca, where the waters are shall 〈◊〉〈◊〉 there they are rough and murmure, 〈◊〉〈◊〉 the deeps are smooth and silent; the tid••••••

••nd like Ahijahs heavy tidings to the wife of ••roboam, 1 Kings 14.6. of his white boys ••bsaloms death, overwhelmed his spirit, ••nd amased his soul, as he speaks, Ps. 143.4. ••••at as if he had been smitten dumb, like ••acharias, he held his peace, like Aaron, ••hen Nadab and Abihu, his sonnes, were ••evoured with fire from the Lord. And the ••ing was much moved.

2ly. His breathing and reviving after his ••••ievous passion, as if like Lazarus he had ••een awakened out of his grave, And he ••ent up to the chamber over the gate and wept; ••herein let us observe,

• 1. His motion, And went, &c.
• 2ly, His action, and wept. In the first ••onsider,
  • 1. Terminum à quo, v. 24.
  • 2ly, Ter∣••inum ad quem, as here.

1. Whither he went; he went up to the ••••amber, not to frolick it, not to revel it, ••ot to commit adultery as he had done be∣••ore; for how should he then make mirth? 〈◊〉〈◊〉 it is Ezek. 21.10. but to fast, and to weep, ••nd to mourn, which was Gods call to him 〈◊〉〈◊〉 that day, as it is Isa. 22.12.

2ly, The place where the chamber was, ••ver the gate. The Kings first seat was below ••etween the two gates, v. 24. a place very

suitable to the condition he was in, and t•••• news he received from Cushi: but th•••• when he heard what God had done to hi•• he mounts upward.

1. Either to make his peace with Go•• that had thus tried his heart and reins, a•••• searched him to the quick, in cutting 〈◊〉〈◊〉 his darling Absalom, as he had cut off Ʋ••••∣ah the beloved husband of Bathsheba. or,

2ly, That as he was a King, so he mig•••• not discover so much weakness in himse•••• that he who could govern a great peop•••• could not guide and govern his own pas••••∣ons. Thus as one said, Difficilius est be•••• regnare quam vincere, It is a harder matter 〈◊〉〈◊〉 a man to reign well, than to win all. Eve•• so, seipsum vincere, for a man to overco•••• himself, and his unbrideled affections, 〈◊〉〈◊〉 no easie task, although commendable; b•••• how ever, if David cannot subdue the•• yet he is unwilling the world should ta•••• notice of his imbecillity, and therefore we•••• up to the Chamber over the gate, or,

3ly, He was a man of war, and was we•••• acquainted with the bloody event; of wa•••• and so as Nehemiah spake chap 6.11. Shou•••• such a man as I flee, even so, for such an o•••••• as he to be seen to melt for an outside sca••••••

or wound, would have much blemished and stained his honour: and therefore he weeps ••n secret for his Absolom, as Jeremiah did for ••he pride, and captivitie of the people, 13.17. or,

4ly. That the world should not take no∣••ice of his too too carnal affection towards ••is dear Son. It is true, he was his joy, the ••pple of his eye, and he thought him of all ••he birds of the nest the fairest, and the pre∣••iest. Yet in regard of his profession of god∣••inesse, he was unwilling that any should ob∣••erve his Carnality, (as in the best grain ••here lurks some chaff) and therefore he ••akes his Chamber to roar out to himself a∣••one his sad grievance. O Absolom my Son, my ••on Absolom.

2. As we have looked upon his motion, and ••ent, &c. so let us cast an eye upon his acti∣••n, and wept. If he had wept for the afflicti∣••ns of Zion, or for his sins, or that God did ••ide his face from him, Psal. 30.7. this had ••ot been blamable: but for to weep for the ••osse of such a Son, such a Rebel and Tray∣••or, and such an unparalleld Caitiff, this is ••nexcusable. From whence we learn,

Obs. 1. The best have their failings: for saith ••olomon, 1 Kin. 8.46. There is no man that sin∣eth

not, and the just man falleth seven times in a day. And so we ought to pity, support, and comfort one another, Knowing whereof we are made, remembring that we are but dust, as God hath compassion on us, Psal. 103.13, 14.

Obs. That the best meat may be our poy∣son, if not well Cooked: weeping is good in its own nature, but adulterous weeping springing from carnalitie is stark naught. There are four-fold sorts of tears, according to the ground on which the seed was sowen.

• 1. Lacrymae doloris, grief tears.
• 2ly. Lacrymae compassionis, fellow-feeling tears.
• 3ly. Lacrymae paenitentiae, repenting tears.
• 4ly. Lacrymae murmurationis, grumbling or murmuring tears. And so of these in order.

1. Grief tears, are those which we shed every one in his private and particular cross and affliction, when any evil befalls us, as we are never unfurnished of occasions from the Cradle to the Grave. Low grounds are commonly moist and waterie. Man that is born of a woman, is full of trouble, and miserie, saith Job 14.1. He comes into the world weeping. He goes forth weeping. He sow••

in tears, Psal. 126.5, 6. and his (Exitus) end is crying, like the Shunamites child. Moses, in Cunabilis, in his swadling clouts wept, Exo. 2.6. Ishmael, in Infantia, in his Childhood wept, Gen. 21.17. Esau, in juventute, in his youth wept, Gen. 27.38. Jacob, in Senectute, wept, 37.35. that we are little or no time free from mourning. All this shews, that as the Sea is alwaies boyling and moving, so sorrow upon sorrow follows as close at the heels, as one wave pursueth another, and as Jobs sad Messengers traced the other. So that in this respect we may say with David, Psal. 8.4. Quid est homo, what a miserable crea∣ture is man?

2ly. There are fellow-feeling tears, which is a sympathizing in our Brethrens calami∣ties. As Christ our head suffers when the Members of his body suffer: and as it is in the natural body, If one Member suffer, all suf∣fer with it, 1 Cor. 12.26. As in a throng of people, one treads upon anothers foot, the which causeth him to cry out, Cur me cal••as? why dost thou tread upon me? The foot was hurt, and not the tongue, and yet the tongue complaineth, by reason of that ami∣able sympathie and friendship that is be∣tween the Members. Now as it is in the

mystical body, and natural body, even so should it be in the spiritual body, weeping for Josephs afflictions so well as our own. St▪ Paul, Vas electionis, the chosen Vessel, di•• not only by precept, but by pattern teach us our duty in this, 2 Cor. 11.29. Is any weak, and I am not weak? who is offended▪ and I burn not? Brethren, be ye followers o•• him, and book on them which walk so, as ye have them for an ensample, Phil. 3.17. Christ Jesu•• did the like, for he appropriated all th•• mischief done to the Church, as done to him∣self, Acts 9.4. Saul, Saul, why persecutest thou me? So that if ye will not be followers of Paul, nor of the Saints; Yet be followers of God as dear Children.

3ly. There are repenting tears, which are poured forth for our sins, and for our own, and other mens punishments, and chas∣tisements by reason of them: for man suf∣fers for his sins, Lam. 3.39. If sin breaks our head, tears lend us a plaister to heal where sin hath wounded, and the more tears, the sooner the cure is wrought. Mary Magdalen, Peccatrix, a sinner, was so prodigal of them, that she washed Christs feet with her tears; her sins were many, and her tears did cor∣respond to her sins, and therefore her Lord

did forgive her all her sins, Luke 7.47. What 〈◊〉〈◊〉 sweet voice was it sounded in the Palsie mans ears? Mat. 9.2. Be of good comfort, thy ••ins are forgiven thee. And that I might hear ••he like, (I speak from my soul) let Ziba ••ake all; and let me tell you, the readiest ••ourse we can take to obtain remission and ••orgivenesse, is to swim to God in a flood of tears, as the Ark was carried to mount ••rarat upon the waters, where it rested ••eaceably, Gen. 8.4. This was the means which Peter used to make his atonement with his master, after his lying, and deny∣••ng, and forswearing of him, Mat. 26.75. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He wept bitterly, and this course ••he Israelites took, when the Text tells us, ••hat they poured out water before the ••ord, that is, they wept abundantly for ••heir sins, they were as free of their tears as ••f water, their heads were full of water, ••nd their eyes as a fountain of tears; they ••umbled themselves very low, that God ••ight receive them into favour again. And ••his was Davids practise, Psal. 6.6. I cause ••y bed every night to swim, I water my Couch ••ith my tears. And then follows vers. 8. A∣••ay from me ye workers of Iniquitie: for the ••ord hath heard the voice of my weeping. It

was a sweet saying of one, Never any cam•• to Gods door weeping, that ever went 〈◊〉〈◊〉 way sorrowing. The Ninevites were a sinfu•• people, and there was wrath proclamed a¦gainst them, and the execution thereof d••¦nounced within 40. daies: yet upon the•• repenting tears, and crying mightily unt•• God, and turning from their evil waie•• God repented of the evil that he had sai•• that he would do unto them, and he did 〈◊〉〈◊〉 not, Jon. 3.8, 10. And to this effect speaks Hi•• rome, Oratio deum lenit, sed lacryma angi•••• haec ungit, sed illa pungit. Prayer is of gre•••• force and power with God, for what cann•••• a fervent praying man do? Jam. 5.16. b•••• when tears accompany, and are joyne•• with prayer, then what can be denyed 〈◊〉〈◊〉 such a melting soul? The Canaanitish w•• man, Mat. 15.22. and the Father of him tha•••• was possessed with a dumb Devil, Mark 〈◊〉〈◊〉 24. did both by crying, and tears, and cry¦ing tears, obtain their long wished for d••¦sires, and drew pity, and compassion, and compassionate pity from Christ. In whic•• respect, Austin said, Vincunt invisibilem, & l••¦gant omnipotentem, they conquer him that unconquerable, and bind the almighty po••¦er of God to yield to our requests, as we s••

••n Jacob, Gen. 32.28. And so sweetly was it ••ttered, by a sweet Divine: Repenting eyes ••re Cellars of Angels, and penitent tears ••heir choicest wine, which the Savour of life ••erfumes, the tast of grace sweetneth, and ••he purest colours of returning innocencie ••ighly beautifieth. And I would God, as David speaks, that our hearts were such a Limbeck, evermore distilling so pure a Quintessence, drawn out from the weeds of our offences, by the fire of Contrition, that Heaven might mourn at the absence of so precious a water, and earth lament the loss of such fruitfull showers. We have all sin∣ned, and our sins are many, and great, and a great many, and so we ought with Christ, Heb. 5.7. to powr out strong cries, and tears, un∣to him that is able to save us from death. Every one of us when we come to die, would glad∣ly go to Heaven: but if we so intend in good earnest, lacrymae paenitentiae, repenting tears must be our guide thither, as the star was to the wise men, to bring them to Christ, Mat. 2.9:

4ly. There are grumbling, murmuring, and muttering tears: the which are shed in discontent, that God should lay this or that evil upon them, or rob them of their Izaak,

Joseph, Absolom, joy, or delight of thei•• heart, or pleasure of their eyes, and of thes•• the Sonnes and daughters of men, are more free than the rest; but saith the Prophet, Isay 45.9. Wo to him that striveth with his Maker: shall the clay say to him that fashioneth it, what makest thou? or shall man say to God, what dost thou? O peace, peace O murmur∣ing soul, be whist, be silent, and murmur not, as some of them murmured, lest thou be destroyed of the destroyer, 1 Cor. 10.10▪ peace, O murmuring soul, be dumb, be∣cause it is the Lord hath done it, Psal. 39.9. David had tears of all sorts.

• 1. He had grief tears for the losse of his darling Abso∣lom.
• 2ly. He had fellow feeling tears in his misery, as knowing that so bad a life he li∣ved, could have no good end or death, and therefore he wisheth that he had stood i•• his place, Would God I had died for thee, Abso∣lom, my son, my son.
• 3ly. He had repenting tears, being assured that his own sinne, so well as his sons, hastened him to the grave.
• 4ly. He had whining, murmuring tears, as may be gathered by his excessive impati∣ence, and immoderate weeping. And the king was moved, and went up to the chamber over the gate and wept: and as he went, thus he said, O

• m•• son Absolom, &c. And so I passe to the ••••xt particular in the first general point.

3ly. The effect of his passion: and as he ••••••t, thus he said; wherein let us consider ••••ese two particulars,

• 1. Quod dixit, that he said.
• 2ly. Quid dixit, what he said.

1. The vessel of his body was so over∣••••arged with grief, that if he had not gi∣••••n it vent, his heart would have burst. But 〈◊〉〈◊〉 own words best speak it, Ps. 39.3. Mine ••••art was hot within me, and while I was mea∣••••g, the fire kindled, and I spake with my tongue. ••avid was an expert and skilful Musician, ••••d here he sheweth it. For. first he begins ••ith still Musick: And the king was moved. ••hen he strikes a note higher: And he went 〈◊〉〈◊〉 to the chamber over the gate, and wept. 3ly. ••hen he played upon loud Musick, and ••••ud Cymbals: and as he went, thus he said, 〈◊〉〈◊〉 Absalom, my son, my son Absalom, and so I 〈◊〉〈◊〉 fallen upon the next particular.

2ly. What he said. A man would have 〈◊〉〈◊〉 ought that David had more cause to ••esse God for his great deliverance from ••e hands of his enemy, than to whine, and ••urmur, and weep, and hang down his ••ead like a bull-rush: I, but thinks David,

if he were mine enemy, yet he was, fili•••• meus, my childe, my son. But if he we•••• thy son, yet he was cast into a wretch•••• mould, like one of those that the Apos•••••• speaks of, 2 Tim. 3.2, 3, 4, 5. A Lover 〈◊〉〈◊〉 himself, proud, unthankful, disobedie•••••• to parent, without natural affection, 〈◊〉〈◊〉 temperate, fierce, no lover at all of th•••• which are good, a traitor, heady, hig•••• minded, having a shew of godliness, 〈◊〉〈◊〉 denying the power thereof. I, But sa•••• David, love covereth a multitude of faul•• for he was filius meus dilectus in quo mihi c•••• placui, my beloved son in whom I was w•••• pleased. But if he were thy son, and 〈◊〉〈◊〉 beloved son, yet why should'st thou 〈◊〉〈◊〉 such a pearl to such a swine, and be m•••••• prodigal of thy love to him, than to S••••¦mon, Adonijah, and the rest of thy childr•••• better deserving? I but saith David, he 〈◊〉〈◊〉 filius iste meus, the prettiest man that ever 〈◊〉〈◊〉 beheld, there was none in all Israel 〈◊〉〈◊〉 him; and therefore I cannot but sigh, a•••• sobb, and eccho forth this sad lamentati•••• for him, O Absalom, my son, my son Ab••••¦lom. From whence we learn,

Obs. 1. That love is blinde, accord•••••• to that of the Poet,

••••isquis amot ranam, ranam putat esse Dianam. ••••isquis amat servam servam putat esse Miner∣••••vam. ••••isquis amat luscam, luscam putat esse venustam

David beheld his son with the eye of ••••sh, and blood, but was blind to look in∣•••• the deformities of his soul; his body ••as not so lovely as his soul was filthy, ••••d therefore it was a wonder how good ••avid should so much forget himself, (who ••as a man after Gods own heart, and ••••ew what God affected most, Prov. 23.26.) 〈◊〉〈◊〉 be transported with love to the outward ••••an, not regarding how leprous and dis∣••••sed the inward man was. Surely David ••r the present was not David, and as the ••••ilosopher told his old Concubine, so he ••••ight have said of himself, Ego non sum e∣••••, the which I may interpret by that which 〈◊〉〈◊〉 said of the Prodigal in his ranting and ••••ffling fit and humour, he was not himself, ••uk. 15. he was as blind an Bartimeus the Beg∣••••r: neither was this his case alone, but ••dams; for he and his wife Hevah rejoiced ••••ceedingly in their first born child; but 〈◊〉〈◊〉 for their second, they called him Habel,

which signifies vanity, as if he were ligh•••• esteemed of by them in competition to C•••••• but whom they accepted, God rejected; a•••••• whom they rejected, God accepted; For 〈◊〉〈◊〉 seeth not as man seeth; for man looketh on 〈◊〉〈◊〉 outward appearance, but God looketh on the hea•••• 1 Sam. 16.7. And after the pattern of G•••• himself. Parents should love their childr•••• for their vertue and godlinesse, more th•••• for their painted outside. Samuel was a go•••• man and a Prophet, and he was enamour•••• with Eliabs feature and stature, and goo••¦ly proportion of body, and said, surely t•••• Lords anointed is before him, v. 6. but ho•••• blind he was in judgement and affection, t•••• Sequel sheweth. For a father not to love 〈◊〉〈◊〉 child, is unnatural; for a father to love h•••• body more than his soul, is unchristia•••• like; for a father to over-love him, is n•••• to love him, nor himself: for God com¦monly crosseth him in his inordinate lov•• David, render a reason why thou deligh••¦edst in Absalom more than in the rest; we•••• thou taken with his goodly head of hai•••• Alas, that is a sorrie excrement. We•••• thou captivated with his fair face? Ala•• that the Pox or age quickly defaceth. We•••• thou ravished with his straight body? Ala••

••••ery wrinch decrepits it. Wert thou over∣••••me with the lustre and splendor of his ••••es, as Christ was wounded with one of ••••e eyes of his Spouse, Cant. 4.9? Alas, they ••••e haughty, and will soon wax dim, and ••••ase to look out at their Windows, Eccles. ••.3. Wert thou delighted in his legs? ••••as, as God, Psal. 117.10. So shouldest not ••••u take pleasure in the legs of a man. Speak ••avid, speak; what was the object of thy ••••••e? and if thou canst give no better rea∣••••ns than these, surely, thy love to Absa∣•••• was blind. Beware, lest any of you (with 〈◊〉〈◊〉 Aramites) be smitten with this blindness. Obs. 2. Carnal Passion breaks all bounds 〈◊〉〈◊〉 reason, and true Religion. If God ••••estion Jonah, chap. 4.4. Dost thou well to ••••angry? he will justifie himself, and stand ••••out, I do well to be angry to the death, v. 9. ••••ah had pity on a Gourd, and yet he ••••arrels with God for having pity on Nini∣••••, and shewing mercy to that City, Where. 〈◊〉〈◊〉 were sixscore thousand persons, that could not ••••cern between the right hand and the left. Jo∣••••, What was thy Gourd to a great, stately, ••••d eminent City? What was thy Gourd 〈◊〉〈◊〉 the treasures in that City? What was thy ••ourd to much cattel in that City? What

was thy Gourd to the men, women and ch••••¦dren in that City? truly but as a straw to t•••• Gold in Ophir. Here then passion mak•• thee to break the bounds of reason. ut 〈◊〉〈◊〉 take one step and measure more. Wh•••• was thy Gourd to all the souls in that C••∣ty? and in having more compassion on tha•• than on them, thou breakest the bounds 〈◊〉〈◊〉 true Religion. Job was a good man, a•• upright and just man, and as a lillie amon•• thorns, and an apple-tree among the tre•• of the Forest, Cant. 2.2, 3. yet being stri••¦ken upon the heart-vein, he quarrels wit•• every thing stood in his way, and was i•• his eye, he falls out with his mother th•••• conceived him, the midwife that helped 〈◊〉〈◊〉 bring him into the world, the night, th•• light, the day, chap. 3. yea with God him¦self. His distemper is so hot and virulen•• and violent upon him, that no cords, 〈◊〉〈◊〉 banks or bounds can hold him. David tha•• did face a Lion, killed a Bear, conquer th•• huge Giant, and overcame all his enemie•• was overcome and drunken with passion fo•• the losse of his Absalom.

Ʋse. Hence we learn, what Babes, an•• Weaklings, and Striplings we are, if w•• loose our hold from grace; for as by faith

s•• by grace we stand, 2 Corinthians 1: 24. 2ly, That it is not mans merit, but Gods ••••e mercy saves him; For what is man, that 〈◊〉〈◊〉 should be mindfull of him, or the Son of man, ••••t he should regard him? Psal. 8.4. there is 〈◊〉〈◊〉 thing in him, (if well canvassed) but ••••ining and Rebellion against his Maker. 3ly, That if Jachin and Boaz, the Cha∣••••ts and Horsemen of Israel, and the god∣•••••• and faithful have such shrewd faults, and ••••••ls, and falls, then how horribly and of∣•••••• do the wicked shoot their sharp arrows, ••••••en bitter words, Psal. 64.3. against God 〈◊〉〈◊〉 their crosses?

4ly, In all our afflictions, to follow God ••••••th our prayers to strengthen us with ••••••ength in our souls, Psal. 138.3. that we ••••••y possesse our souls in patience, Luke 21.••. speaking with Job 12.0. What? shall 〈◊〉〈◊〉 receive good from the hand of the Lord, and 〈◊〉〈◊〉 evil? Blessed be the name of the Lord.

Obs. 3. From Davids wonderfull love to his 〈◊〉〈◊〉, we gather that Gods love to his chil∣••••en is unmatchable. As 'twas said of Christ, ••••ts 8.33. Who can declare his generation? so I ••••y speak in this kind, Who can declare his ••••e to man? Let us take a survey of it a∣•••• of, as Moses did of Canaan, and we shall

but admire it, and with John, Rev. 17▪ wonder with admiration.

1. If we look into his first frame; he 〈◊〉〈◊〉 created after the image of God, accordi•••• to his likenesse, Gen. 1.27. and this wa•••• most glorious condition, like that whi•••• Saint Paul speaks of, 1 Cor. 2.9. which 〈◊〉〈◊〉 tongue of man is not able to expresse, 〈◊〉〈◊〉 the heart to conceive of.

2ly, He delivered into his hand the S••¦veraignty over all fish, and beasts, and all f••∣ing fowls, and all things, Gen. 1.28. 〈◊〉〈◊〉 was sole Monarch, and commander 〈◊〉〈◊〉 chief of the whole world; there was no•• could hurt him, till he hurt himself by si•••• so that like Israel, Hos. 13.9. Perditio sua••∣se, his destruction was from himself.

3ly, After his fall, he raiseth him aga•••• with the promised Messiah, Gen. 3.15. whi•••• was a sure token of his love, to send t•••• son of his love to pay his debt for him, 〈◊〉〈◊〉 cancelling his Obligation, Col. 2.14.

4ly, In Christ, to bind up his soul in t•••• bundle of life: So that now thou may•••• speak, Why art thou so heavy O my soul, w•••• art thou disquieted within me? Psal. 42.5. B•••• hold the Lamb of God, that taketh away 〈◊〉〈◊〉 sins of the world, John 1.29.

5ly, That he takes notice of his name, as he did know Moses by his name, and moreover write his name in the Book of Life, Phil. 4.3.

6ly, If We look lower, his love is mani∣fested to mans body; for it shall be clothed with glory; For when Christ which is our life ••hall appear, then shall we all appear with him in glory, Col. ••.4.

7ly, If we look yet lower, his love is ••een in the bones of man, that he should keep them, Psal. 34.20.

8ly, If we look yet lower, upon (partes ex∣••rementitias) his excrementitial parts, his love ••o man is highly discovered, as 1. In num∣••ing of the hairs of his head, Matth. 10.30. ••ly, In not suffering any of them to perish, Luke 21.18. 3ly, In treasuring up our tears in 〈◊〉〈◊〉 bottle, Psal, 56.8. and in registring of them. ••ly, In wiping away all tears from all ••aces, Isa. 25.8.

9ly, In preserving him in his going ••ut and coming in, Psal. 121.8. and com∣••assing all his paths, and lying down, Psal. ••39.3. and directing his paths, Pro∣••erbs 3.6.

1. When man goeth out, he may never ••ome in more; when he comes in, he may

never lie down, or go to bed more; when he goeth to bed, he may never rise more, a•• we have plentiful examples of each: Now what a good God have we, that underta∣keth to be our Nurse and Keeper, and pre∣server from all evil? Psal. 121.7.

2. Paul may plant, and Apollo water, and man may eat the bread of carefulnesse, rising early, and going to bed late, Psal. 127.2. but unless God directs him, & blesseth him he laboureth but in vain, and spendeth hi•• strength in vain, like Isa. 49.4. and there∣fore let it be his wisdome when he goeth a∣bout any businesse, or enterpriseth any thing, to call upon God by Prayer, to as∣sist him, direct him, and prosper him, a•• Abrahams servant did, Gen. 24.12. and then without all doubt, he will make thee as suc∣cessefull as him.

10ly, In giving entertainment to the sighs and sobs of a troubled spirit. Israel could not grone, but God heard it, Exod 2.24. As the sin of the old world; so the sighs of the afflicted ascend up to heaven, and come before God, and are so graci∣ously accepted, that he sets a mark on such as mourn for the abominations of the times, Ezek. 19.4. and their own miseries; so that

we may cry out with Paul, Rom. 11.33. oh the deepness of the riches of his good∣nesse to man. As for the Application, I will refer it to the next point.

Obs. 4. From the consideration of Da∣vids love to his rebellious and wicked son Absalom, I observe, That much greater is Gods love to poor sinners. Hear God him∣self pleading the case or cause between him∣self and Israel, The people were bent to re∣bellion against him, Hos. 11.7. that is, set on mischief, not caring what they did, nor how they provoked him to anger. Now God at last is awakened, like a Giant out of wine, with the crie of their sins; and seems to deliberate the matter in these words, vers. 8. How shall I give thee up▪ Ephra∣im? How shall I deliver thee, Israel? How shall I make thee, as Admah? How shall I set thee; as Zeboim? mine heart is turned with in me, my repentings are rouled together. I will not execute the fierceness of my wrath, I will not return to destroy Ephraim, for I am God and not man; and again, Jer. 31.20. Is Ephra∣im my dear son, or pleasant childe? yet since I spake unto him, I still remembred him; there∣fore, my bowels are troubled for him; I will surely have compassion on him. If the words

be well scanned, what love of any father can come near the love of our heavenly Fa∣ther? for how doth his heart mourn? how do his mercies over-look our iniquities? how are his bowels troubled? how are his repentings rouled together? how doth he in the midst of wrath remember mercy? how doth he after all his menacings and threatnings recall our frailties, and his own blessed, glorious, and ever renowned attribute (the mercifull God) And so spare us? heu quam bonus est deus, quam vilis homo? O How good is God to Israel? and how unworthy, and unthankfull, and dis∣obedient is Israel to this good God? and that we may the better blush and be asha∣med of our selves and sinfull courses, let us look upon some branches of his Love, As,

1. When we were deadly sick, and no∣thing could recover us, but the blood of his beloved and onely begotten Son, then he spared not his own Son, but gave him for us all to death, that we might live, Rom. 8.32.

2ly, The eminency of his Love shines the more clear, if we consider the persons upon whom he cast and bestowed his Love, and that was upon grievous sinners, as the

Apostle shews, Rom. 5.6. for Christ, when we were yet of no strength, died for the un∣godly.

3ly, The unworthiness of the persons is aggravated by their loathsome conditi∣on, being à capite ad calcem, from the crown of the head to the soal of the foot, full of nothing but wounds and sores, and swel∣lings full of putrified corruption, Isa. 1.6. Job in that condition was loathed by his own wife, and friends; and for the King of Kings to be enamoured on such wretch∣ed Lazarusses, Quantus amor? how great was his Love? The blind, and the halt, and the lame, the soul of David hated; and who but God, would but have done the like? and therefore the stronger tie, and bond to bind us to love him, Who hath so loved us, as it is, 1 Joh. 4.11.

4ly, If our condition had been loath∣some by divine Providence, it had not been much to be wondered at, that he should love deformed creatures of his own ma∣king; but when it came by our making, and marring by sin, what he had made beautifull, this speaks his goodnesse indeed.

5ly, Or for a good man one may die, Rom. 5.7. but for an open and professed••,

enemy, who but David would die? Yet when we were enemies, we were reconciled to God by the death of his Son, Rom. 5.10. We con∣spired, and crucified, and killed the Lord of Life, Acts 3.15. and the Lord of Life layes down his life, to give us life; and is not this unheard of love?

6ly, His love is most apparent by the rich purchase and price he paid for us; For me were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a Lamb undefiled, and without spot, 1 Pet. 1.18. All the blood of Bulls and Goats in the world could not help us: but it must be the blood of the Lamb of God must purifie our consciences from dead works, Heb. 9.14. and when this Lamb must be slain to save us sinners, who can de∣ny his love to be very great?

The uses hereof are these,

Ʋse 1. The bountifulness, and loving-kindeness of our heavenly Father towards us, should lead us all unto repentance, Rom. 2.4. What could he have done for his vineyard, that he hath not done unto it? Isa. 5.4. he hath planted it with the best plants; he hath watered it, and dung∣de it, and pruned it, and hath bestowed

much labour, and cost about it, and love upon it, as the Dresser did upon the barren fig-tree, Luk. 13.7, 8. He feeds us, he clothes us, and in a word, blesseth us with the blessings of his right hand, and of his left, Prov. 3.16. And now O man, what doth the Lord thy God require of thee? Surely nothing, but to do justly, and to love mercy, and to humble thy self, and to turn from thy evil wayes, and to walk with thy God, Mic. 6.8. So that as the ser∣vants of Naaman spake unto him, 2 King. 5.13. If the Prophet had commanded thee some great matter, would'st thou not have done it? how much rather then, when he saith to thee, wash and be clean? I speak unto you, if God had required of you, your lands, treasures, wives, husbands, yea, your Absaloms, ye must have parted with them: but he soares not so high, but contents himself with lit∣tle, and that little is, to be grieved with our selves, for grieving him; to return un∣to the Lord, that he may return unto us, Zach. 1.3. and to repent us of all our wickedness. He that will grudge God this, deserves not to be owned for his childe. It was the saying of the man of God to the good Shunamite, 2 King. 4.13.

Behold, thou hast had all this care for us, what shall we do now for thee? and of David, Psal. 116.12. Quid retribuam domino? What shall I render unto the Lord, for all his benefits? even so, let it be our meditation, what we shall do for God, that hath done such great things for us? For where much is given, much is looked for, saith Christ, Luk. 12.48. Let us then with the Samaritan leper, chap. 17.15. return and praise God, and that not only in tongue or word, but in our deeds, and lives, and conversations. Mark the Apostles argument, 1 Cor. 6.20. yeare bought with a price, there is our Heavenly Fa∣thers love. Now the sequel tells us what li∣eth on our part to perform; Glorifie God therefore in your bodies, and in your spirits A son honoreth his father, and a servant his master: If he be then our Father, let us honour him: If our master, let us fear him, Mal. 1.6.

Ʋse 2. Here is comfort, and Balm of Gilead to heal all that are wounded with their sinnes; for if David could forget, and forgive (as we use to say) all the un∣kindeness, and wrongs done to him by his unnatural son Absalom, and wish to die for him, who had as willingly die, as see him

••••••e; then out of all question, God hath ••••ore yerning, melting, and tender bowels ••••wards them that lie grovling on the ••••rth for their failings. Can David seal a ••••rdon to his son that stands up in defiance 〈◊〉〈◊〉 him, abuseth his wives and concubines, ••••bels, and takes armes to pull him out of ••••••s Throne by head and ears? and wil ••••ot our heavenly Father receive us to mer∣••••, when we shall submit, lament and be∣•••• ail our errours and transgressions? weep ••nd howl, and beg, and crave forgiveness? ••all David look a squint, and a to side ••••on the faults of his childe, and only eye ••••m as the fruit of his loins? and will not ••od cast all our sinnes into the bottom of ••••e Sea, Mic. 7.19. and not look upon us 〈◊〉〈◊〉 our selves, but in his Christ, in whom he 〈◊〉〈◊〉 well pleased, Mat. 3.17. and with us in ••im? Wherefore let us comfort one another in ••••ese words. 1 Thes. 4.18.

Ʋse 3. Is for instruction.

1. Are we so dear, so tender to our hea∣••enly Father, as the very apple of his eye? ••••ech 2.8. Doth he take all the wrongs, and ••ppropriate all the injuries done to his ••ons, as done to himself? Acts 9.4. and ••••all we not bestir us, when his name is

blasphemed? his son reviled? and his wo•••• is had in derision, or trodden under foo•• I read of the dumb Son of Cresus, seei•••• one ready to stab his Father, cries out, Wh•••• villain, stab my Father? What wilt th•••• murther my Father? Even so, although 〈◊〉〈◊〉 be silent at our own harms, yet we should 〈◊〉〈◊〉 grieved and mourn, and breath out indig∣nation against those that highly dishonou•• and trample the blood of his dear son und•••• foot, Heb. 10.2. If we be not bastards, b•••• the true, Legitimate Sons of God, nothi•••• should affect us so much as when his glo•••• suffers: like Moses, and Phinehas, who wi•••• spare neither head nor tail in the Lon•• quarrel.

2ly. This may teach all parents, after th•••• pattern of David, to be like minded, an•• tender-hearted towards their Children. B•••• many of you may seem to give me a sto•••• and a Ne plus ultra, to treat of this, eve•••• one thinking his own bird fairest, and ch••∣rishing of it: but then do you not ove•• love them? for that is as bad a sin as n•••• to love them: and see how David w•• whipped for that. And moreover let 〈◊〉〈◊〉 tell you, that I have known some Fathe•• as salvage, as cruel, as unkind, as unnatur••

their Chickens of their own hatching, 〈◊〉〈◊〉 more too, than the Dragons, and fierce ••••••gers, to their seed. Suppose they have ••••ended, so did Absolom. Suppose they are ••••••tous, so was the Prodigal, Luke 15. Sup∣••••••se they are unkind, so art thou to thy Fa∣••••••r in Heaven. And if thou wilt not for∣••••e them there trespasses, neither will thy ••••avenly Father forgive thee thy trespasses, 〈◊〉〈◊〉. 6.15.

Ʋse 4. Is for reproof unto those that wax ••••nton under mercies: because God is good, ••••ey will be bad; because he is mercifull, ••••••e the Kings of Israel, therefore they will 〈◊〉〈◊〉 ••vitious; because he is slow to anger, ••••erefore they will provoke him every day. ••nd this was Jesuruns case, Deut. 32.15. He ••••at should have been upright, when he ••axed fat, spurned with his heel: thou art 〈◊〉〈◊〉, thou art grosse, thou art laden with fat∣••••esse: therefore he forsook God that made ••••••m, and regarded not the strong rock of ••••••s salvation. And this is too many of our ••••••es: but as Moses to the people, vers. 6. ••••o ye thus requite the Lord? surely, insteed ••f favour, ye shall have frowns, and blast∣••••gs, and sicknesse, and want, and curses ••pon curses, as ye may read at large, 28.15,

&c. The father was sick of this disease, but by Gods mercy recovered, 2 Sam. 12.7, 8 the Son falls into it, and dies without mercy, and for him David weeps, saying O Absalom, my son, my son Absalom. And so much of this point, Davids Passion.

II. The next General to be spoken of, is Davids compassion, Would God I had di∣ed for thee, Oh Absalom; my son, my son, where∣in let us consider the tendernesse of his love to his son, and that discovers it self by three eminent signals.

1. By preferring his safety and life before his own.

1. His care for his safety is discovered,

1. By the Charge he gave the Captains in chief, and the Souldiers under their command, to intreat the young man gen∣tly for his sake, verse 5. When Absalom was plotting and devising mischief in his bed, and out of it, to bring his father to ru∣ine, then he good old man is taking care for his welfare. He was of Themistocles mind, who had rather forget and forgive an injury, than remember and requite it. Now as Christ said, Go ye, and do likewise. To render evil for evil, is Bestial; to ren∣der good for good is carnal; to render evil

for good in Satanical, and Absalom-like; but to render good for evil, is Spiritual, and David-like.

2ly, By his listening and inquiring af∣ter his sons welfare. Is the young man Absa∣lom safe? verse 29. He deals not with the messenger concerning the event of the bat∣tel, or the condition of his friends that hazarded their lives to save his, or his stan∣ding or falling from the Crown: but the first question is about his Absalom, his tongue betraying his heart, that as Joab tells him, chap. 19.6. that he was dearer to him than all the rest.

3ly, By his immoderate weeping and in∣undation of tears he shed for his son; La∣chrymae non habent modum, weeping keeps no mean, where tears make the musick. Water is good to wash, and bath, and cleanse, but not to drown our selves in it: ••even so, tears are good to cleanse away our inward filth of sin, but not plunge or drown our selves in them by despair, or excessive mourning; all the time the Army was out Absalom lay close to his heart.

2ly, He not only cared for his safety, but preferred it before his own, Would God I had died for thee; that is, O that I had stood in

Absaloms place to have born the brunt o•• the battel, and that the same darts thrust him thorow, had entred into my body, and fallen upon my self.

2ly, Another eminent signal of the ten∣derness of his love to his son is taken from the person for whom he would have died, expressed with an Emphasis, thee, thee Ab∣salom. For a man to die for a wicked man, a table-enemie, a bosome traitour, a so•••• traytor, who but David would do it?

3ly, The greatnesse of his compassion 〈◊〉〈◊〉 and tendernesse of his affection to his son 〈◊〉〈◊〉 discovered by the ingemination, and treblin•• and quatrebling, over the words, as if he we•••• not in joco, in sport, but serio in good ear∣nest, and if God had so pleased, he woul•• have made his word good. O Absalom my son, my son Absalom, would God I had di••••∣ed for thee, Absalom my son, my son. And thus Christ wept over Jerusalem, and to shew the bitterness of his grief he suffere•• for the destruction of that City, he dou∣bleth his words, and vents them with 〈◊〉〈◊〉 passionate O, Luke ••3.34. O Hierusalem Hierusalem, which killest the Prophets, an•• stonest them which are sen•• unto thee, how ofte•• would I have gathered you together, as a hen dot∣her

brood under her wings, and ye would not? This repetition of words in holy Scripture, implyes, 1. Either truth, as Verrily, Ve∣••rily; or 2ly Passion, as My father, my Fa∣ther. 2 Kings 13.14. or 3ly, Compassion, as my son Absalom, my son Absalom, would God I had died for thee. Davids love was either natural, and so he saith, my son, or carnal, and so he calls him his Absalem, or spiritu∣al, and so he wisheth that he had died for him, He was so well acquainted with the will of God, by his revealed Word, that he knew so bad a life could not have a good end, and that it would be a hard mat∣ter for his soul to go to heaven, that had all his time served the Devil on earth, and therefore of the two, he thought his own case best, and that he was most fit to die, and so, if God had so pleased, chose to die. I would God I had died for thee. From whence we learn.

Obs. That death which to the ungodly is the King of terrors, Job 18.14. to the righteous is a welcom guest at all times. Absalom may be a∣fraid to die, because the wages of his wick∣edness are alwayes ready to be paid him, which is eternal death of body and soul for ever, Rom. 6.23. When good David shall

willingly resign up his soul into the hand of his Creator: for he knows his end wi•••• be peace, Psal. 37.37. Oecolampadius being ready to depart, as old Simeons Phrase is comforted his friends that stood howling about him, with these words; Non mori ti∣meo, quia bonum babco Dominum, I am not a∣fraid to die, because I have served a good God. He that fears God shall never need to fear death; for Christ hath pulled ou•• the sting thereof, that he may tryumphant∣ly singwith the Apostle, 1 Cor. 15.55, 56, 57 O death where is thy sting, O grave where is thy victory? The sting of death is sin: but thank•• be unto God, which hath given me victory through our Lord Jesus Christ.

The Reasons why death is welcome to the godly at all times, are,

Reas. 1. Because it is an end of their sorrows, and the beginning and entrance into the joy of their Lord, Matth. 25.23. It is the Exodus of their miscries, and Ge∣nesis of their comforts: It is as a Bridge over which they must passe into life▪ (as the Israelites must go thorow the red Sea) be∣fore they can get into Canaan, a Land flowing with milk and hony, and all good things; wherefore they rejoice to see that day (a••

old Simeon did) when he embraced Christ in his arms, Luke 2.28.

Reas. 2. Because they are a people ready prepared for the Lord, Luk. 1.17. they are not fool-hardy Like others, who put far away from them the evil dayes, that they may boldly approach unto the seat of ini∣quity, Amos 6 3. but they are still think∣ing of death, and looking for death, and providing for death, that whensoever it comes, early or late, at the Cock crowing, at midnight, or the dawning of the day, they may enter into the rest remaines for the people of God, Heb. 4.9.

Reas. 3. Because they have Jachin and Boaz, saith, and a good conscience, to sup∣port them from sinking under the pains of death. And this made the thief on the Crosse to die joyfully, believing Christs words, that he should that day be with him in Paradise, Luk. 23.43. this made St. Steven to laugh in death, beholding the heavens opened, and Christ standing at the right hand of the Father, ready to receive his spirit, Acts 7.55, 56. and this made David so willing to die for Absalom, be∣cause he believed that his sinnes were co∣vered, Psal. 32.1.

Obj. Did David well to wish for death? or to die for his sonne?

Answ. 1. Mortem optare malum, formidare pejus. It is not good to wish for death, but worse to fear it: It is an argument of great weakness to dispute with God, much more to quarrel with God, and most of all to seem to be wiser than God. We pray, and David prayed, Thy will O Father be done; and yet here he seems to prefer his own will before Gods. Would God I had died for thee Absalom. So that as the Apostle speaks, James 3.10. This thing ought not to be.

2ly David did savour much more in this wish of flesh and blood, than of spirit; for that altogether submits with patience to suffer, and bear what the good pleasure of the Lord is to bring to passe: when the other grumbles, and murmurs, and repines at every thing contraries their humours. This was Davids case, and was his failing, as the best want not theirs.

Ʋse, Speaks the true happy state of a godly man. He will not be afraid of evil tidings: for his heart is fixed, and he be∣lieveth in the Lord, Psal. 112.7. when the wicked, trepidant ad arundinis umbram, trem∣ble at the shaking of a leaf, and flee when

none pursueth; then the righteous are as bold as a Lion, Prov. 28.1. The very thought of death strikes the ungodly as dead, when they that fear the Lord (like the Swan) sing the sweetest song in death, and the song of the Saints, Rev. 22.20. Come Lord Jesus, come quickly. The wicked when they are visited with sickness, which is deaths Paratour to summon them into the Court for to give up their great accompt, like the unjust Steward, Luk. 16.2. they roar, and howl, and crie, like the hog, which thinks he is never taken but to have his throat cut: when the upright and just look up, and lift up their heads with joy, and comfort, for their redempti∣on draweth near, Luke 21.28. When the wicked call to the mountaines to fall upon them, and to the hills to cover them, and hide them from the presence of him that fitteth on the Throne, and from the wrath of the Lamb, Rev. 6.16. The righteous shout for joy, like those that divide the spoyl, and rejoyce according to joy in harvest, Isa. 9.3. for they shall be gathered like wheat into the Lords Garner, when the chaff shall be burned with unquenchable fire, Mat. 3.12. And a•• Balaam said, Numb. 23.10. O

that my latter end might be like his. And so thus much of the first person, spoken of in the text, David: with his passion, and compassion.

2ly. The next person is Absalom. And in him let us consider,

• 1. His Name.
• 2ly. His Person.
• 3ly. His Life.
• 4ly. His Death. Of these in order.

1. His Name, and that was Abishalom, which signifies, his fathers peace. He was so sweet a Babe, that his father promised himself great matters, and hope in him: but he proved the greatest crosse that ever he did bear. So that we cannot say, Ʋt no∣men sic natura, (as Abigail did of Nabal,) As his name was, so was he: For he was a moth, a canker, a thorn in his fathers eye, and the greatest disturber of his quiet, and rest, and ease, and peace, that ever he was acquainted with; that he is constrained to flee, and shift for his life, lest he be devour∣ed by his Sonnes sword, 2 Sam. 13.14.

2ly. His person: And so he was the fairest of ten thousand: for from the sole of the foot, to the top of his head, there was no blemish in him, 2 Sam. 14.25. He

had a fair body, but a foul soul and heart: like the Swan, which hath a white fea∣ther, but a black ••kin. Or like Mausolus his tombe, or the painted Sepulchres in the Gospel, glorious and beautiful without, but full of rottenness and stinking bones within; Or like a white glove, over a scab∣by hand; Or like the Pharisees in sheeps clothing, but inwardly were greedy wolves. His garment was made of Linsey-woolsey, which was forbidden in the old Law, Deut. 22.11. by woollen is signified, sim∣plicity: by linnen, subtilty: and under this weed he had almost couzened his fa∣ther of his life, and Kingdome, as Jacob did Esau of the blessing. From whence we learn.

Obs. All is not gold that glisters, as all are not Israel, which are of Israel, Rom. 9.10. All is not current coin, that hath the Par∣liament stamp; nor all good men, that look demurely, and speak fairly and reli∣giously, able to deceive (if it were possible) the very elect, as Christ speaks, Mark. 13.22. and therefore our Saviours counsell is, John 7.24. Not to judge according to the out∣ward appearance. What a Saint was Absalom in shew? yet what a devil in practice?

and this age is full of these Absaloms.

3ly, His Life; and thus his fair face was daubed, and soiled with many a black spot; His whole life was tainted with in∣numerable blemishes, one drawing on ano∣ther. As to instance in some.

1. He was a murtherer; and this aggra∣vates it self by these circumstances.

1. A murtherer of his brother Amnon, 2 Sam. 13.29. who the nearer he was, the dearer he ought to have been: For no man hateth his own flesh, but nourisheth, and cherisheth it, Eph. 5.29. We say, that it is an ill bird defiles his own nest: but we may conclude, that is the worst bird in the nest that picketh out his brothers eyes, and sucks his blood.

2ly. In that he masked his foul inten∣tion, with the veil of love and kindeness. Absalom had a sheep-shearing, vers. 24. and a great feast towards, and he could not, would not eat his meat alone, and there∣fore he invites all his brethren to the ban∣quet: but as the children spake to their mother, 2 Kings 4.40 there was (Mors in olla) death in the pot, and Amnon must pay the reckoning with his life.

3ly. That he murthered him when his

heart was merry with wine: not only la∣bouring to kill his body, but his soul too; and how doth this cursed act hang like a leprosie upon the skirts of his garments, to make him odious to all ages?

2ly. He was ambitious.

1. Of popular applause, 2 Sam. 15.4. O that I were made judge in the land, that every man that hath any controversie, might come to me, that I might do him justice. O brave Moun∣tebank, that sets forth golden wares, and promiseth mountaines, but hides the poi∣son, (as the Fisherman doth his deadly hook under a fair bait) which he intended to give them when he had accomplished his design.

2ly. He not only gives the people (bona verba) good words to delude them, but courteous deeds, vers. 5. And when any came near him, and did him obeisance, he puts forth his hand, and took him, and kissed him. And by this means he stole the hearts of the men of Israel, vers. 6. and so makes way,

2ly, By his ambition to reach the Crown, v. 10. he acts the Devils part, to beguile, to seduce, and to drive on his self-ends, for he transporteth himself into an

Angel of light, 2 Cor. 11.14. and this must needs help to make up the measure of his wickednesse, and so bring upon him∣self a corresponding punishment. His sin is the greater, because by his example he hath taught others to look up to heaven, to smite upon their breasts, to pray long prayers, to preach, to use Scripture-Sentences, when they are acting the most devilish mischief, or aspiring to the Throne.

3ly, He was a grand hypocrite, and Si∣mulata sanctitas duplex iniquitas, counterfeit godlinesse, is double wickednesse. The beast tells his Father a fair Tale, v. 8. Thy ser∣vant vowed a vow, when I remained exile in Geshur, in Aram, saying, If the Lord shall bring me again indeed to Hierusalem, I will serve the Lord. Oh brave, what? a religi∣ous wretch and Caitiffe? What? to make godlinesse a Cloak for his Villanie. What? to make Piety serve for a shooing horn to draw on his interest to the Kingdome. What? to make the Gospel of our Lord Jesus Christ to be evil spoken of through him and his juggling. Surely, It were bet∣ter a mi••stone were banged about his neck, and he were cast into the bottome of the sea, Matth. 18.6. but from hence we learn,

Obs. In nomine Domini, incipit omne malum.

Religion is made a stalking horse to pal∣liate all evil. If Ahab cannot get Naboths vineyard by fair play, he will have it by foul, he will proclaim a Fast, 1 Kings 21.9. and two sons of Belial shall be hired to bear false witnesse against him, and he shall be stoned, and then he will be me••ry; and take possession, v 16. If Absalom can no other way supplant his Father, he in sooth hath a Vow to pay unto the Lord in He∣bron, and there he will take advantage of the place of mutinie and rebell, and raise Forces to drive his Father out of house and home, 2 Sam. 15.16. And this ever was, it, and will be the practice of ambitious spi∣rits, to strain their consciences, and to make use of Religion to stirrop them into the Saddle; but my prayer for them shall be, that their end may be like Absaloms, and as Cushi said in the content, So let all the ene∣mies of the Lord my King perish.

4ly, He was a traytor,

1. To his brother, in taking away his life: but here he seemed to be a pettie trai∣tor, because he fell alone.

2ly, To the people of Israel; for he de∣coyed Israel into a net, get they out as well

as they could, Fall back, fall edge. So it is said, 2 Sam. 15.11. And with Absa∣lom went two hundred men out of Jerusalem, and followed him in their simplicity, knowing nothing: like many of our Zelots, who were at first blindly led, but when they had wel smarted for their folly, cried (pecoavimus) with the Prodigal, they were misinformed, and gulled, and cheated of their expectation by the Grandees, who sought themselves, and not the Lord Jesus Christ, and as the Apostle speaks in one kind, so it may be said on the contrary, They sought yours, not you, 2 Cor. 12.14. Ours, not us.

3ly, He was a traitor in Folio to his own Father, seeking vi & armis to depose him, I, and to quench his thirst with his blood. But hold Absalom, for he is thy father. Hold Absalom, he is thy fond and most indulgent Father. Hold Ab∣salom, he is thy old Father, full of gray hairs, the which are blossomes of the grave. Hold Absalom, and give a check-mate to thy ambition for a while, and then ride on, and do thy will. Look upon thy brethren and sisters, his Wives and Concubines, thy companions with him. Look upon the Virgins in Jerusalem, the Priests of God,

the hazard of War, the sad effects of the sword, as Rapine, Famine, Blood, Deso∣lation, &c. and if thou hast not sold thy self to work wickedness in the sight of the Lord, like Ahab, or art not given over to a reprobate sense, Rom. 1.28. then these things cannot but melt thee, relent thee, and dam up thy way from prosecuting thy devilish purposes any farther. I, but thinks Absalom, that is not the way to the Kingdom and Scept••e, and to reign, and therefore be it never so soul, I will thorow it, and as Caesar said, Vel inveniem, vel fa∣ciam, I will hack and hew it out with my sword: and so having gathered together all the men of Israel from Dan to Beershe∣ba, and made him self strong for the battel, he prepares to divide the spoil. Oh un∣paralleld traytor; for

1. He sought the death of the Lords anointed: and that it is aggravated in these Circumstances.

1. His anointed child: And right dear and precious in the sight of the Lord is the death of his Saints, Psal. 116.15.

2ly, His Prophet, who was as the ap∣ple of Gods eye, very tender to him, Zech, 2.8. and concerning whom he hath given

so strict a charge, Psal. 105.15. Touch not mine anointed, nor do my Prophets no harm.

3ly, That he was anointed his King, a King of Gods own pointing out, 1 Sam. 16.12. a King after Gods own heart, 1 Sam. 13.14, A typical King of Christ; a King-father, and a father to his people, so well as to his own children; a nursing father, Isa. 49.23. And for Absalom to rob God and men of such a King, who would not, should not sight it out to the death, like Zebulun and Nephtali, Judg. 5.18. to save him, but Absalom and some of his Faction who love to fish in troubled waters? but hence we learn,

Obs. That one sin, (if not in time stifled) makes way for a bigger, as a little wedge doth for a greater. Read backward, and ye shall find that his fin grew like a snow∣ball, to a very great pitch and height, and so••l may compare it to Elijahs cloud, 1 Kin. 18.44. the which at first seemed no bigger than a mans hand, but by and by it over∣spread the heaven, or like to Ezekiels wa∣ters, chap. 47.3, 4, 5. which came to the an∣cles, then up to the knees, then to the loins, and afterward waxed so deep, that they could not be passed ove••; or like to that fountain which became a river, Ezek.

10.6. and as our Proverb is, Give the De∣vil an inch, and he will take an ell. We read Matth. 12.43, 44, 45. of an unclean spirit in a man, Which goeth forth and taketh seven other spirits worse than himself, and they enter in and dwell there: Even so, if we give way to one unclean spirit, one sin, yea, and as Lot sayd of Zoar a little sin, we make way for all sin, that we may say, as Jacob did of Gad, A Troop cometh. As the Sea ma∣king the least breach, be it thorow a mole-hole, presently grows bigger and bigger upon it, and pours in an inundation to the destruction of man and beast; and as the Story goeth of the Hatcher, which beg∣ging a withered bough of an Ash to make it a helve, instantly falls to work, and cuts down the tall Cedar, and strong Oke, and green Elm, and Ash which stood before se∣cure; and as Pompey marching with his Souldiers to take a great and rich City, and finding the gates shut, and the opposition strong, he craves leave of the Citizens to give entertainment to some few of his wounded and sickly men, and he would passe away without their least disturbance, the which having obtained, they in the night opened the gates to the General, and

the stronger men, to the sacking and utte•• undoing of a famous City. Even so, if the Devil can but beg a helve for a hatchet, o•• make a breach in mans heart to get in hi•• little finger, he will strain hard to make room for his head, and if he can get in hi•• head, he will draw in his whole body, of if he can procure the favour from us to give entertainment to some weakling and pu∣ling sins, then he cries out with Moah, now Moah to the spoil, now Devil to thy prey•••• and therefore,

Ʋse Is for our instruction, to kill the Crocodile in the egge, lest it grow to be a serpent, and so kill us; to quench the fire whilst it is but a spark, lest it get head, and so consume us. Obsta Principiis, withstand the beginnings of ••in, lest they grow to be so mountainous, that they crush thee down to hell. Venienti occurre morbo, saith tho Physician, Prevent the disease by taking Physick in time, lest it run on and destroy thee before thy time. If Absolom had ob∣served this rule, he had never fallen, so shamefully, so suddenly (like a child new born) so wonderfully like Jerusalem, Lam. 1.9.

2ly, Absaloms Treason is aggravated, in

that he sought the death of his father, his father that begat him, and his father than so well loved him: He was troubled with a new disease at that time; for he was sick of his father, and nothing could cure him, but his removal out of his eye, that he might sit at Helm, an steer the ship; from whence we learn,

Obs. That when Kings, Princes, Governors and Magistrates shall suffer sin to go unpu∣nished in others, God will make them so spared, instruments to punish them. David permitting Absalom to run on in sin, out of one sin into another, not executing the Law or justice upon him, God makes him, (as the Canaanite to the Israelite) Num. 33.55. A prick in his eye, and a thorn in his side. We have a Proverb, Save a Thief from the Gallows, and he will hang ••hee at last, if he can. Amnons Murther deserved severe punishment by the Law of God: but David out of foolish pi∣ty omitting it, and winking at it, God sets him home to him at last, and raiseth up the son of his bowels and love too, to hunt after his life. Absalom may grieve God, and yet that doth not much grieve David: wherefore God takes his own quarrel in

hand, and causeth him to be the greates•• grief that ever he encountred withall; and so hear him roaring and howling forth this sad lamentation and Dittie for him, O Absalom, my son, my son Absalom, would God I had died for thee, O Absalom my son, my son. And so I passe to the last point.

4ly, Which is Absaloms death. The two Generals, Absalom and Joah joyned Battel to dispute the Controversie about the Crown, and at last Absalom being worste i•• flieth, and flying the Mule came under a great thick Ok, And his head caught hold on the Oke, and he was taken up between the heaven and the earth, and Joab took three darts, and thrust them thorow Absalom, and so he died, verse 9.14 Died between heaven and earth, as unworthy by reason of his debauchednesse, to go to the one, or to have a burial place in the other: the which is a most terrible and fearfull example of Gods vengeance,

1. Against Rebels to their King.

2ly, Against those that are disobedient to Parents; and yet as bad as he was, Da∣vid the King wept for him, saying, O Ab∣salom, my son, my son Absalom, would God I had died for thee, O Absalom, my sonne, my son.