Three sermons: viz. Davids tears for his rebellious son Absalom, Israels tears for Abners fall by bloudy Joab, infants tears for Athaliahs treason, / preached by S.L. a true lover of the church, his king, and country, in his country-cure.

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 virnm, 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. 57. 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∣tutem, 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 Eliab 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 Absalom, 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 hurt 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 hic labor, hoc opus, praise-worthy indeed, as it is, Rom. 13. 3. and Christian-like. I must confess with Christs disciples, durus est hic serm••, 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. 5. 12. Afflictions, as it is said

of Gad, come by Troop••; and as there were many Lepers, and many widows in Israel, in the dayes of Elizeus; and as it was a mighty host of the Aramites compassed a∣bout Samaria, 2 Kings 6. 14. even so the righteous, like the man of God, are com∣passed about with a mighty Host, and Troops, and a multitude of calamities, yet nevertheless in all these things they are conquerours, through him that loveth them, saith Paul, Rom. 8. 37. as if he had said, these things come not to make us mour∣ners, but conquerors, and the conqueror leaves alwayes the field with honour and triumph, and joy. Many are the troubles of the Righteous; Here is asharp breakfast: but we must through many afflictions enter into the Kingdom of God, as Paul and Barnahas taught, Acts 14. 22. there is a de∣licious 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 the other sowr, but he decreed, that whoso∣ever would tast of the sweet, should first tast of the sowr: Even so, Qui vult cum Christo conregnare in Regno Coelorum, debet cum Christo compati in valle lachrymarum, he that will reign with Christ in the King∣dom

of glory, must first suffer with Christ in this vale of tears, he must first take up his Crosse, before he shall put on a Crown; First drink Vineger, then Wine: he must first wear a Crown of thorns, and then a Crown of glory: and good reason for it; For the Disciple is not above his Master, nor the servant greater than his Lord, Mat. 10. 24. But it is enough for the disciple to be as his Master, and the servant as his Lord, verse 25.

Obs. 3. That although many are the trou∣bles of the righteous, yet the Lord is their deli∣verer out of them all: He is their City of re∣fuge to secure them from the hands of the avenger; he is their shield and buckler to defend them; he is that brazen serpent, unto which if they look and run, will preserve them. Many are the troubles of the righteous, & they have many as deliverers out of them all; for they that are with them & for thē, are more than they that are against them, as the servant of the man of God can wit∣nesse, 2 Kings 6. 16. and in the multitude of the sorrows which they have in their hearts, this is their comfort, Psal. 119. 50. that God is able to deliver them, as the three children said, Dan. 3. 17. and pitcheth his Life-guard about them, Psal. 34. 7. 91. 11:

So that they may now sing with the Church, Psal. 124. If the Lord had not been on our side, (may Israel now say) if the Lord had not been on our side when men rose up against us, they had then swallowed us up quick, when their wrath was kindled against us. Then the wa∣ters had drowned us, and the stream had gone over our soul, then had the swelling waters gone over our soul. Praised be the Lord which hath not given us as a prey to their teeth. Our soul is escaped, even as a bird out of the snare of the foulers, the snare is broken and we are delivered. Our help is in the name of the Lord which hath made heaven and earth. So that as Christ asked the adulteress, Ioh. 8. 10. Where are thine accusers? and she said, they are gone; even so, if any shall demand, where are the troubles of the righteous? an∣swer may be made, they are vanished like mists at the rising of the Sun; for the Lord scattered them, as he did the Army of the Sy∣rians, 2 Kings 7. 6. Many were Iobs affli∣ctions, and as sharp as any, but the Lord delivered him out of them all, and made his comforts at last to exceed his sorrows at first, chap. 42. 12. David was a figure of Christ, and so was hedged about with the Crosse. For 1. As Christ was contemned

of his Country men, so was he of his bre∣thren. 2ly. As Christ fled into Aegypt to save his life: so David to Gath to pre∣serve his. 3ly, As Christ was glad to re∣ceive food of women: so David of Abigail. 4ly, As Herod persecuted Christ: so Saul, David. 5ly, As there was a wicked combi∣nation of Priests, Elders, Scribes, Phari∣sees, Jews, &c. against Christ: so the Phi∣listims, Ammonites, Edomites and Moa∣bites were all against David. 6ly, As Iudas one of the twelve Disciples, and Purse-bearer to Christ, was one of his greatest enemies: so Absalom his own bowels was against Da∣vid; but God delivered him out of his hands, and rendred the evil he conceived and plot∣ted against his father, into his own breast and bosom: and for grief thereof David sob∣bed forth this heavy lamentation, O my son Absalom, my son, my son Absalom, would God I had died for thee, Absalom my son, my son. In the Text consider these 2 parties treated of,

1. Of a most indulgent, affectionate, kind, and cockering father, that is, King Da∣vid; And the King was moved, &c.

2ly, Of an unnatural, unkind, unduti∣ful and ungracious son, more cruel than the savage Tygre against his Sire, and that

is Absalom, a King new erected, but is pul∣led out of his seat before he was fledge, from whence we learn.

Obs. 1. Soon ripe, soon rotten, as we use to say, Ionah's Gourd sprang up suddenly in a night, and withered the next: even so, Israel had no sooner proclaimed Absalom King, but the men of Iudah mar his pride and depose him; and herein is Gods pro∣mise fulfilled, Psal. 55. 23. The bloody and de∣ceitful men shall not live out half their dayes, And so as Cushi said, ver. 32. Let all the ene∣mies of the Lord my King, and all that rise up against him be as that young man Absalom is.

Obs. 2. The sin of Patricide, even in the very heart, is a monstrous, abominable and detestable sin to God and man; for the will stands for the deed with God. Fecit quod potuit, as Christ of Mary Magde∣len, goes for current execution. A Roman being asked, why amongst all their good Laws, there was none against killling of Parents; answered, that there was no true Roman so unnatural: but in Israel, there was an unnatural child sprung from a good stock, that seeks his fathers life. He that said, Ecles. 10. 20. Curse not the King, no, not in thy thought, surely commands Absa∣lom,

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

In David let us consider these two general parts.

1. His Passion, And the King was moved, and went up to the Chamber over the gate, and wept, and as he went, thus be said, O my son Absalom, my son, my son Absolom.

2ly, His compassion, Would God I had died for thee, O Absalom my son, my son.

In his Passion consider with me these particulars.

1. The force and violence of his passion; the which struck him like a dart to the very heart, that he remained for the present senseless and speechless, like him that came to the Wedding-Feast without a Wedding garment, Matth. 2••. 12. And the King was moved: Yea, the Original speaks it much moved; Leves loquuntur curae, ingentes stupent, saith Seneca, where the waters are shallow, there they are rough and murmure, when the deeps are smooth and silent; the tidings,

and like Ahijahs heavy tidings to the wife of Ieroboam, 1 Kings 14. 6. of his white boys Absaloms death, overwhelmed his spirit, and amased his soul, as he speaks, Ps. 143. 4. that as if he had been smitten dumb, like Zacharias, he held his peace, like Aaron, when Nadab and Abiha, his sonnes, were devoured with fire from the Lord. And the King was much moved.

2ly. His breathing and reviving after his grievous passion, as if like Lazarus he had been awakened out of his grave, And he went up to the chamber over the gate and wept; wherein let us observe,

1. His motion, And went, &c.

2ly, His action, and wept. In the first consider, 1. Terminum à quo, v. 24. 2ly, Ter∣minum ad quem, as here.

1. Whither he went; he went up to the chamber, not to frolick it, not to revel it, not to commit adultery as he had done be∣fore; for how should he then make mirth? as it is Ezek. 21. 10. but to fast, and to weep, and to mourn, which was Gods call to him in that day, as it is Isa. 22. 12.

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

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

1. Either to make his peace with God, that had thus tried his heart and reins, and searched him to the quick, in cutting off his darling Absalom, as he had cut off Ʋri∣ah the beloved husband of Bathsheba. or,

2ly, That as he was a King, so he might not discover so much weakness in himself, that he who could govern a great people, could not guide and govern his own passi∣ons. Thus as one said, Difficilius est bene regnare quam vincere, It is a harder matter for a man to reign well, than to win all. Even so, seipsum vincere, for a man to overcome himself, and his unbrideled affections, is no easie task, although commendable; but how ever, if David cannot subdue them, yet he is unwilling the world should take notice of his imbecillity, and therefore went up to the Chamber over the gate, or,

3ly, He was a man of war, and was well acquainted with the bloody event; of war: and so as Nehemiah spake chap. 6. 11. Should such a man as I flee, even so, for such an one as he to be seen to melt for an outside scar,

or wound, would have much blemished and stained his honour: and therefore he weeps in secret for his Absolom, as Jeremiah did for the pride, and captivitie of the people, 13. 17. or,

4ly. That the world should not take no∣tice of his too too carnal affection towards his dear Son. It is true, he was his joy, the apple of his eye, and he thought him of all the birds of the nest the fairest, and the pre∣tiest. Yet in regard of his profession of god∣linesse, he was unwilling that any should ob∣serve his Carnality, (as in the best grain there lurks some chaff) and therefore he takes his Chamber to roar out to himself a∣lone his sad grievance. O Absolom my Son, my Son Absolom.

2. As we have looked upon his motion, and went, &c. so let us cast an eye upon his acti∣on, and wept. If he had wept for the afflicti∣ons of Zion, or for his sins, or that God did hide his face from him, Psal. 30. 7. this had not been blamable: but for to weep for the losse of such a Son, such a Rebel and Tray∣tor, and such an unparalleld Caitiff, this is unexcusable. From whence we learn,

Obs. 1. The best have their failings: for saith Solomon, 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 sows

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 friend ship 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, did 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 of him, and look on them which walk so, as ye have them for an ensample, Phil. 3. 17. Christ Jesus did the like, for he appropriated all the 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 a sweet voice was it sounded in the Palsie mans ears? Mat. 9. 2. Be of good comfort, thy sins are forgiven thee. And that I might hear the like, (I speak from my soul) let Ziba take all; and let me tell you, the readiest course we can take to obtain remission and forgivenesse, is to swim to God in a flood of tears, as the Ark was carried to mount Ararat upon the waters, where it rested peaceably, Gen. 8. 4. This was the means which Peter used to make his atonement with his master, after his lying, and deny∣ing, and forswearing of him, Mat. 26. 75. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He wept bitterly, and this course the Israelites took, when the Text tells us, that they poured out water before the Lord, that is, they wept abundantly for their sins, they were as free of their tears as of water, their heads were full of water, and their eyes as a fountain of tears; they humbled themselves very low, that God might receive them into favour again. And this was Davids practise, Psal. 6. 6. I cause my bed every night to swim, I water my Couch with my tears. And then follows vers. 8. A∣way from me ye workers of Iniquitie: for the Lord hath heard the voice of my weeping. It

was a sweet saying of one, Never any came to Gods door weeping, that ever went a∣way sorrowing. The Ninevites were a sinful people, and there was wrath proclamed a∣gainst them, and the execution thereof de∣nounced within 40. daies: yet upon their repenting tears, and crying mightily unto God, and turning from their evil waies, God repented of the evil that he had said that he would do unto them, and he did it not, Jon. 3. 8, 10. And to this effect speaks Hie∣rome, Oratio deum lenit, sed lacryma angit: haec ungit, sed illa pungit. Prayer is of great force and power with God, for what cannot a fervent praying man do? Jam. 5. 16. but when tears accompany, and are joyned with prayer, then what can be denyed to such a melting soul? The Canaanitish wo∣man, Mat. 15. 22. and the Father of him that was possessed with a dumb Devil, Mark 9. 24. did both by crying, and tears, and cry∣ing tears, obtain their long wished for de∣sires, and drew pity, and compassion, and a compassionate pity from Christ. In which respect, Austin said, Vincunt invisibilem, & li∣gant omnipotentem, they conquer him that is unconquerable, and bind the almighty pow∣er of God to yield to our requests, as we see

in Jacob, Gen. 32. 28. And so sweetly was it uttered, by a sweet Divine: Repenting eyes are Cellars of Angels, and penitent tears their choicest wine, which the Savour of life perfumes, the tast of grace sweetneth, and the purest colours of returning innocencie highly 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 their heart, or pleasure of their eyes, and of these 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 in 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

my son Absolom, &c. And so I passe to the next particular in the first general point.

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

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

1. The vessel of his body was so over∣charged with grief, that if he had not gi∣ven it vent, his heart would have burst. But his own words best speak it, Ps. 39. 3. Mine heart was hot within me, and while I was mis∣sing, the fire kindled, and I spake with my tongue. David was an expert and skilful Musician, and here he sheweth it. For, first he begins with still Musick: And the king was moved. Then he strikes a note higher: And he went up to the chamber over the gate, and wept. 3ly. Then he played upon loud Musick, and loud Cymbals: and as he went, thus he said, O Absalom, my son, my son Absalom, and so I am fallen upon the next particular.

2ly. What he said. A man would have thought that David had more cause to blesse God for his great deliverance from the hands of his enemy, than to whine, and murmur, and weep, and hang down his head like a bull-rush: I, but thinks David,

if he were mine enemy, yet he was, filius meus, my childe, my son. But if he were thy son, yet he was cast into a wretched mould, like one of those that the Apostle speaks of, 2 Tim. 3. 2, 3, 4, 5. A Lover of himself, proud, unthankful, disobedient to parent, without natural affection, in∣temperate, fierce, no lover at all of them which are good, a traitor, heady, high-minded, having a shew of godliness, but denying the power thereof. I, But saith David, love covereth a multitude of faults, for he was filius meus dilectus in quo mihi com∣placui, my beloved son in whom I was well pleased. But if he were thy son, and thy beloved son, yet why should'st thou cast such a pearl to such a swine, and be more prodigal of thy love to him, than to Solo∣mon, Adonijah, and the rest of thy children, better deserving? I but saith David, he was filius iste meus, the prettiest man that ever eye beheld, there was none in all Israel like him; and therefore I cannot but sigh, and sobb, and eccho forth this sad lamentation for him, O Absalom, my son, my son Absa∣lom. From whence we learn,

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

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

David beheld his son with the eye of flesh, and blood, but was blind to look in∣to the deformities of his soul; his body was not so lovely as his soul was filthy, and therefore it was a wonder how good David should so much forget himself, (who was a man after Gods own heart, and knew what God affected most, Prov. 23. 26.) to be transported with love to the outward man, not regarding how leprous and dis∣eased the inward man was. Surely David for the present was not David, and as the Philosopher told his old Concubine, so he might have said of himself, Ego non sum e∣go, the which I may interpret by that which is said of the Prodigal in his ranting and ruffling fit and humour, he was not himself, Luk. 15. he was as blind as Bartimeus the Beg∣ger: neither was this his case alone, but Adams; for he and his wife Hevab rejoiced exceedingly in their first-born child; but as for their second, they called him Habel,

which signifies vanity, as if he were lightly esteemed of by them in competition to Cain: but whom they accepted, God rejected, and whom they rejected, God accepted; For God seeth not as man seeth; for man looketh on the outward appearance, but God looketh on the heart, 1 Sam. 16. 7. And after the pattern of God himself. Parents should love their children for their vertue and godlinesse, more than for their painted outside. Samuel was a good man and a Prophet, and he was enamoured with Eliabs feature and stature, and good∣ly proportion of body, and said, surely the Lords anointed is before him, v. 6. but how blind he was in judgement and affection, the Sequel sheweth. For a father not to love his child, is unnatural; for a father to love his body more than his soul, is unchristian-like; for a father to over-love him, is not to love him, nor himself: for God com∣monly crosseth him in his inordinate love. David, render a reason why thou delight∣edst in Absalom more than in the rest; wert thou taken with his goodly head of hair? Alas, that is a sorrie excrement. Wert thou captivated with his fair face? Alas, that the Pox or age quickly defaceth. Wert thou ravished with his straight body? Alas,

every wrinch decrepits it. Wert thou over∣come with the lustre and splendor of his eyes, as Christ was wounded with one of the eyes of his Spouse, Cant. 4. 9? Alas, they are haughty, and will soon wax dim, and cease to look out at their Windows, Eccles. 12. 3. Wert thou delighted in his legs? Alas, as God, Psal. 117. 10. So shouldest not thou take pleasure in the legs of a man. Speak David, speak, what was the object of thy love? and if thou canst give no better rea∣sons than these, surely, thy love to Absa∣lom was blind. Beware, lest any of you (with the Aramites) be smitten with this blindness.

Obs. 2. Carnal Passion breaks all bounds of reason, and true Religion. If God question Jonah, chap. 4. 4. Dost thou well to be angry? he will justifie himself, and stand it out, I do well to be angry to the death, v. 9. Jonah had pity on a Gourd, and yet he quarrels with God for having pity on Nini∣veh, and shewing mercy to that City, Where∣in were six score thousand persons, that could not discern between the right hand and the left. Jo∣nah, What was thy Gourd to a great, stately, and eminent City? What was thy Gourd to the treasures in that City? What was thy Gourd to much cattel in that City? What

was thy Gourd to the men, women and chil∣dren in that City? truly but as a straw to the Gold in Ophir. Here then passion makes thee to break the bounds of reason. ut to take one step and measure more. What was thy Gourd to all the souls in that Ci∣ty? and in having more compassion on that, than on them, thou breakest the bounds of true Religion. Job was a good man, an upright and just man, and as a lillie among thorns, and an apple-tree among the trees of the Forest, Cant. 2. 2, 3. yet being stric∣ken upon the heart-vein, he quarrels with every thing stood in his way, and was in his eye, he falls out with his mother that conceived him, the midwife that helped to bring him into the world, the night, the light, the day, chap. 3. yea with God him∣self. His distemper is so hot and virulent, and violent upon him, that no cords, or banks or bounds can hold him. David that did face a Lion, killed a Bear, conquer the huge Giant, and overcame all his enemies, was overcome and drunken with passion for the losse of his Absalom.

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

so by grace we stand, 2 Corinthians 1: 24.

2ly, That it is not mans merit, but Gods free mercy saves him; For what is man, that he should be mindfull of him, or the Son of man, that he should regard him? Psal. 8. 4. there is nothing in him, (if well canvassed) but repining and Rebellion against his Maker.

3ly, That if Jachin and Boaz, the Cha∣riots and Horsemen of Israel, and the god∣ly and faithful have such shrewd faults, and foils, and falls, then how horribly and of∣ten do the wicked shoot their sharp arrows, even bitter words, Psal. 64. 3. against God for their crosses?

4ly, In all our afflictions, to follow God with our prayers to strengthen us with strength in our souls, Psal. 138. 3. that we may possesse our souls in patience, Luke 21. 19. speaking with Job 12. 0. What? shall we receive good from the hand of the Lord, and not evil? Blessed be the name of the Lord.

Obs. 3. From Davids wonderfull love to his son, we gather that Gods love to his chil∣dren is unmatchable. As 'twas said of Christ, Acts 8. 33. Who can declare his generation? so I may speak in this kind, Who can declare his love to man? Let us take a survey of it a∣far of, as Moses did of Canaan, and we shall

but admire it, and with John, Rev. 17. 6. wonder with admiration.

1. If we look into his first frame; he was created after the image of God, according to his likenesse, Gen. 1. 27. and this was a most glorious condition, like that which Saint Paul speaks of, 1 Cor. 2. 9. which the tongue of man is not able to expresse, nor the heart to conceive of.

2ly, He delivered into his hand the So∣veraignty over all fish, and beasts, and all fly∣ing fowls, and all things, Gen. 1. 28. He was sole Monarch, and commander in chief of the whole world; there was none could hurt him, till he hurt himself by sin; so that like Israel, Hos. 13. 9. Perditio sua de se, his destruction was from himself.

3ly, After his fall, he raiseth him again with the promised Messiah, Gen. 3. 15. which was a sure token of his love, to send the son of his love to pay his debt for him, by cancelling his Obligation, Col. 2. 14.

4ly, In Christ, to bind up his soul in the bundle of life: So that now thou mayest speak, Why art thou so heavy O my soul, why art thou disquieted within me? Psal. 42. 5. Be∣hold the Lamb of God, that taketh away the 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 shall appear, then shall we all appear with him in glory, Col. ••. 4.

7ly, If we look yet lower, his love is seen in the bones of man, that he should keep them, Psal. 34. 20.

8ly, If we look yet lower, upon (partes ex∣crementitias) his excrementitial parts, his love to man is highly discovered, as 1. In num∣bring of the hairs of his head, Matth. 10. 30. 2ly, In not suffering any of them toperish, Luke 21. 18. 3ly, In treasuring up our tears in a bottle, Psal, 56. 8. and in registring of them. 4ly, In wiping away all tears from all faces, Isa. 25. 8.

9ly, In preserving him in his going out and coming in, Psal. 121. 8. and com∣passing all his paths, and lying down, Psal. 139. 3. and directing his paths, Pro∣verbs 3. 6.

1. When man goeth out, he may never come 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, as 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 his 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, as 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; If 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 repentingsrouled together? how doth he in the midst of wrath remember mercy? how doth he a••ter 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 we 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

live; then out of all question, God hath more yerning, melting, and tender bowels towards them that lie grovling on the earth for their failings. Can David soal a pardon to his son that stands up in defiance of him, abuseth his wives and concubines, rebels, and takes armes to pull him out of his Throne by head and ears? and wil not our heavenly Father receive us to mer∣cy, when we shall submit, lament and be∣wail our errours and transgressions? weep and howl, and beg, and crave forgiveness? shall David look a squint, and a to side upon the faults of his childe, and only eye him as the fruit of his loins? and will not God cast all our sinnes into the bottom of the Sea, Mic. 7. 19. and not look upon us in our selves, but in his Christ, in whom he is well pleased, Mat. 3. 17. and with us in him? Wherefore let us comfort one another in these words. 1 Thes. 4. 18.

Ʋse 3. Is for instruction.

1. Are we so dear, so tender to our hea∣venly Father, as the very apple of his eye? Zech 2. 8. Doth he take all the wrongs, and appropriate all the injuries done to his sons, as done to himself? Acts 9. 4. and shall we not bestir us, when his name is

blasphemed? his son reviled? and his word is had in derision, or trodden under foot? I read of the dumb Son of Cresus, seeing one ready to stab his Father, cries out, What villain, stab my Father? What wilt thon murther my Father? Even so, although we be silent at our own harms, yet we should be grieved and mourn, and breath out indig∣nation against those that highly dishonour, and trample the blood of his dear son under foot, Heb. 10. 2. If we be not bastards, but the true, Legitimate Sons of God, nothing should affect us so much as when his glory suffers: like Moses, and Phinehas, who will spare neither head nor tail in the Lords quarrel.

2ly. This may teach all parents, after the pattern of David, to be like minded, and tender-hearted towards their Children. But many of you may seem to give me a stop, and a Ne plus ultra, to treat of this, every one thinking his own bird fairest, and che∣rishing of it: but then do you not over-love them? for that is as bad a sin as not to love them: and see how David was whipped for that. And moreover let me tell you, that I have known some Fathers as salvage, as cruel, as unkind, as unnatural

to their Chickens of their own hatching, and more too, than the Dragons, and fierce Tigers, to their seed. Suppose they have offended, so did Absolom. Suppose they are riotous, so was the Prodigal, Luke 15. Sup∣pose they are unkind, so art thou to thy Fa∣ther in Heaven. And if thou wilt not for∣give them there trespasses, neither will thy Heavenly Father forgive thee thy trespasses, Mat. 6. 15.

Ʋse 4. Is for reproof unto those that wax wanton under mercies: because God is good, they will be bad; because he is mercifull, like the Kings of Israel, therefore they will be vitious; because he is flow to anger, therefore they will provoke him every day. And this was Jesuruns case, Deut. 32. 15. He that should have been upright, when he waxed fat, spurned with his heel: thou art fat, thou art grosse, thou art laden with fat∣nesse: therefore he forsook God that made him, and regarded not the strong rock of his salvation. And this is too many of our cases: but as Moses to the people, vers. 6. Do ye thus requite the Lord? surely, insteed of favour, ye shall have frowns, and blast∣ings, and sicknesse, and want, and curses upon 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 is 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: seven 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 of 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 son traytor, who but David would do it?

3ly, The greatnesse of his compassion, and tendernesse of his affection to his son is discovered by the ingemination, and trebling and quatrebling, over the words, as if he were not in joco, in sport, but serio in good ear∣nest, and if God had so pleased, he would 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 suffered for the destruction of that City, he dou∣bleth his words, and vents them with a passionate O, Luke 13. 34. O Hierusalem, Hierusalem, which killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered you together, as a hen doth

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, Compassiion, 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 hands of his Creator: for he knows his end will 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 habeo 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 out 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 thanks 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 miseries, 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 (as

old Simeon did) when he embraced Christ in his arms, Luke 2. ••8.

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, faith, 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 sitteth 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 as 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 skin. 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 merry, and take possession, v 16. If Absalom can no other way supplant his Father, he insooth hath a Vow to pay unto the Lord in He∣bron, and there he will take advantage of the place to mutinie and rebell, and raise Forces to drive his Father out of house and home, 2 Sam. 15. 16. And this ever was, is, 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 context, 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 (peccavimus) 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∣salem, 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 Sceptre, and to reign, and therefore be it never so foul, I will thorow it, and as Caesar said, Vel inveniam, 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 chatge, 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 fight 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 sin grew like a snow∣ball, to a very great pitch and height, and so I 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 Hatchet, 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 utter undoing of a famous City. Even so, if the Devil can but beg a helve for a hatchet, or make a breach in mans heart to get in his little finger, he will strain hard to make room for his head, and if he can get in his head, he will draw in his whole body, or 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 sin, lest they grow to be so mountainous, that they crush thee down to hell. Venienti occurre morbo, faith the 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 that 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 thee 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 greatest 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 Joab joyned Battel to dispute the Controversie about the Crown, and at last Absalom being worsted flieth, and flying the Mule came under a great thick Oke, 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.