Absoloms Funeral, Sermon

Absoloms Funeral · Sermon

p. 1A Sermon, PREACHED AT BANBVRY BY A NEIGHBOVR MINISTER THERE.

2. SAM. and (as our bookes diſtinguiſh it) CHAP. 18. VERS. 33.

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

WEe reade in the former Chapters, of Abſaloms ſtrange and vnnaturall practiſes againſt his owne father: in this wee reade of as ſtrange a iudgment (as ſtrange ſinnes doe beget ſtrange plagues) executed vponupon him from heauen. The Lord hauing truſſed him by the haire, (fit matter for an halter) and Ioab with his men diſpatcht him, the King his father is now to vnderſtand, the newes; who waiting the tidings at the gate of Mahanai…, and receiuing a meſſage contrarie to his expectation and deſire, (for hee deſired nothing leſſe then Abſaloms death) was exceedingly mooued (as the word implies) and finding p. 2himſelfe ouercharged with griefe, he takes couert as ſoone as he can, gets into the nextroome, there to weepe it out: but before hee could come thither, his heart would breake vnleſſe it found a vent, and therefore he diſcharges himſelfe at the ſtaires as he goes, and breakes foorth, as you heare, O my ſonne Abſalom, &c. which words are vttered, you ſee, vponupon the report of his ſonnes death, and containe a report of his behauiour what time the tidings was firſt brought to him. Plaine they be of themſelues, and lie open to the ſhalloweſt braine, ſo that we need no Comment: and for method, it is againſt method, to obſerue any order in them. Yet if you will, (to the end you may the better ſee the grounds of the points to be gathered) you may obſerue in them two things: Firſt, Dauids ſorrow: Secondly, the occaſion thereof. The occaſion is implied in the firſt word, which is capable of more readings then it hath letters in it by farre: and heere we render it [Then.] His ſorrow is ſet downe, both as it was inwardly conceiued, and outwardly expreſſed; conceiued, he was mooued; expreſſed, partly by deeds; hee wept, which is amplified from the place, on the ſtaires, and in the chamber: partly in words, words (I ſay) of complaint and wiſh, and all for his ſonne Abſalom. Let vsus beginne with the firſt: and ſith time will not giuegive mee leaue to ſpeake of all, let vsus gripe as much at once as wee can, and binde many things together within the compaſſe of few points. Then (ſaith the text). i. when he had receiued newes touching Abſaloms death, the King, i. Dauid, Abſoloms father, Iſraels King, was mooned: the word importeth ſome great alteration in a man by reaſon either of ſome feare, or griefe, or anger, or all. Now howſoeuer all theſe did meet in Dauid, yet in this place his motion is chiefely from griefe: feare had the precedencie before, whileſt he was held in ſuſpence, and the iſſue of the battle was doubtfull: anger tooke its place after, when he… had more leaſure to thinke on Ioab: now griefe was predominant, which at the firſt did amaze him, and after vttered it ſelfe in teares and complaints. When a man hath ſome deepe gaſh, or ſudden chop, you ſhall hauehave for the preſent a great p. 3ſilence (as it were) and the fleſh on each ſide will bee wanne and pale, and then ſoone after, the blood (which had carried the newes to the heart) iſſueth foorth moſt furiouſly: ſuch was Dauids wound in this place, the newes ſtruck into his heart and aſtoniſhed him for the time, but hauing a little recouered himſelfe, he powreth it forth as you heare and ſee. Now in that good Dauid, who is here termed the King, is found thus deepely wounded vponupon the receit of ſo heauy tidings, and weepes ſo bitterly vponupon ſo neare an occaſion, (I meane the death of his deareſt Abſalom) let vsus hence note this, in the generall, from the party ſorrowing, and the occaſion and meaſure of his ſorrow laid togethers That Gods deareſt children are exerciſed with neare and piercing croſſes in this life. Doct. 1.It may ſeeme to bee no good congruitie, to ſay that Dauid wept, that king Dauid mourned; for Chriſtians to mourne being poore, or Princes being wicked, it is no ſtrange matters but when a man hath God for his friend in heauen, & a kingdome on earth too, what ſhould trouble him? yet for ſuch a one the Lord hath croſſes, and thoſe ſharpe, thoſe neare, thoſe cutting. Read his life in the bookes of Samuel.Witneſſo Dauid (the man in queſtion) a man after Gods heart: what a life had he in his father in law his time? when went hee to bed with drie eies? when liued hee a merry day? what comfort in Michol his wife? what troubles after Sauls death? what breaches in his familie? what heart breakings in his Thamar? in his Amnon? in his Abſalom whilſt he hued? and now when a man would hauehave thought him ſpent and drawen drie, how many teares doth hee ſpend afreſh vponupon his death? theſe croſſes come cloſe, cut deepe, here are griefes (in his familiars ſhall I ſay? Read his ſtory, from the 28 of Gen. to the 46. Chap.nay) in his kinsfolkes, his father, his wiues, at Ziklag, his children, his Abſalom. And was not Iacob in the ſame caſe? was it nothing to be rended from his owne fathers houſe? to liue in feare of his owne brother? to be ſo vſed by his owne vncle? to be ſo coſened of his owne wife? to hauehave his onelie daughter deflowred? to hauehave his deareſt wife to die ſo vponupon his hands? to hauehave oue ſonne baniſhed? another an adulterer, another inceſtuous? many murtherers; neere croſſes, p. 4when vncle, when coſins, when wiues, when children ſhall be our croſſes. And what would you ſay of Iob, were his caſe your owne? It may bee you would thinke it a loſſe to part with ſo much goods and cattell ſo ſoone, to be worth a thouſand pound in the morning, and to hauehave all your grounds vnſtockt by night: it may be it would trouble our patience to heare the ſcornes of baſe fellowes, and to ſee that contempt in our owne ſeruants: but (alas) if our kindeſt friends ſhould quippe vsus, and they that were religious cenſure vsus, if our owne wiues ſhould begin to be wearie of vsus, and wee ſhould hauehave the burying of ten children, and firſt vnburie them, and there ſee how louingly they ſate together, and what prouiſion was there made for the chearing of their hearts, and heere plucke out one, there another (perhaps) lim-meale and lay them all on an heape: would not this hauehave wrought vponupon vsus? But then, if to all this there ſhould be added ſuch plagues on the body, ſuch terrors on the ſoule, would wee not ſay, our croſſes were ſharpe? yes (brethren:) we may ſay that Iobs were ſharpe, and ſore and neere, when friends, when ſeruants, when children, when wife, when God and all ſeeme to miniſter matter of griefe. It ſhall be needleſſe to draw you further in examples, theſe are beyond exception, whether you looke to the goodnes of the men, or the greatnes of their croſſes, in all whom we ſee that verified, which once Salomon the ſonne, and Dauid the father deliuered in more generall tearmes, the one touching the number of the faithfuls afflictions, Pro. 24.16. Pſal. 34.19.Prov 24:16Ps 34:19that they come by ſeuens (i troups) in one and the ſame day, the other touching both number and meaſures that they are many and great, in number many, in nature weightie, as the word ſignifies both. But leauing teſtimonies, what might bee the cauſe that Gods beſt children are ſo ſped? Is it their religion? Is it their profeſſion? No, Reaſon. 1.no, it is becauſe they are ſet with corruption (if you will hauehave it all at once) and therefore muſt be purged: For firſt (a little to enlarge our ſelues in the vnfolding of ſome few amongſt many reaſons) Gods beſt children will ſometimes venture on noiſome meates and hurtfull poiſons, p. 5they will feede on the groſſer ſinnes, they will drinke in very puddle, I meane iniquities, and when the child hath ſo done, what ſhould the father doe? If Dauid will lie and commit adultery, and fall to murther innocents, what can God doe leſſe for Dauid, vnleſſe he would hauehave him damned, then ſcourge him thorowly? what ſhould hee doe but lay it on his skinne, yea and laſh his conſcience, and when he will bee walking ſo neere hels mouth, take him by the heeles and make him beleeue he will throw him in? what though he do cry? what though he be croſſed of his will? Is it not better hee ſhould cry here then in hell? and receiue his payment here rather then his iudgement there? Is it not better he ſhould loſe his ſin, then God his child? So then, one cauſe why the Lord doth thus lay load on his children here, is, becauſe they defile themſelues (ſometimes) with groſſe ſinnes, and therefore muſt hauehave much waſhing; they take the deadlieſt poiſon, and therfore muſt hauehave working phyſicke. Dauid was gone ſo farre this way, that to this place hee hath not recouered himſelfe, hee deales not like old Dauid as yet, and therefore eueryevery monethmonth almoſt hee muſt hauehave a purge; and whoſoeuer he be that will venture after him in theſe dangerous paths, ſhall be ſure to paſſe vnderunder the rod, as Dauid did, if he be Gods as Dauids was. Secondly, Gods children if they fall not to deadly poiſon, yet will they ſurfet of lawfull meates and pleaſures vnlawfully, ſo childiſh we are when we are turned looſe to delights, that for our liues, wee cannot keepe a meane; wee cannot hauehave proſperity but wee will abuſe it, wee ſwell, wee bragge, wee ſnuffe, we looke ouer our brethren and forget our ſelues, euen the beſt of vsus all. Poore Dauid that ſcarce euer came where proſperity grew, had but a little reſt, and he beganne to dreame of golden mountaines, Pſal. 30.Ps 30hee thought croſſes had now taken their leaue of him, and would be afraid to looke into the court, and therfore Abſalom is ſent out of his bowels to confute him. And good Hezechiah who was firſt humbled at the comming of Saneherib, 2. Kings 20.2 Kgs 20and the ſecond time, brought to deaths dore by gricuous ſicknes, had no ſooner a little reſpit, but he begins to looke big and to lay p. 6about him, whem embaſſadors came to viſite him, he carries them from place to place, and ſets the beſt ſide outward: he ſwaggers not onelyonly with them, but with Eſay too (who tooke as ſmall pleaſure in this his courting, as many of his cloath doe now in preaching:) ô Eſay (ſaith he) you cannot tell who hauehave beene here, great ſtates; the king of Babell ſent Embaſſadors to vsus, ſuch Princes ſo farre from vsus take notice of vsus; and they (I would hauehave thee know) were royally entertained, wee ſhewed them withall what ſtore of gold & ſiluer our treaſuries could afford; we would hauehave them know, that all the wit and wealth is not lodged in Babell, but that Gods people hauehave it in them and about them too, as occaſion ſhall ſerue. Thus Hezechiah thought he ſpake but reaſon: but the Lord ſeeing him ſo ranke, thinkes it time to let him blood, and therefore Eſay giues him a cooler, you hauehave made (ſaith he) for ſo in effect hee ſpeakes) a faire hand of your wealth you hauehave; you hauehave brought the wolfe to the fold, and now keepe him out if you can: Gold-thirſty Babell now knowes where to hauehave a draught: and as for your ſelfe, ſith you thinke the better of your ſelfe for your wealth, the Lord hath made your will, and the king of Babell is your executor. Thus becauſe Hezechiah ſurfeited, he is phyſickt: and this is onother reaſon of the Lords thus dealing with his people, becauſe the difference is not great whether you eate bad meate, or ſurfet on good. 3Thirdly, God had but neede to diet the beſt of vsus ſometimes, becauſe we be ſo lazie when we are full, much like to a man that comes newly from a feaſt, fit for nothing; we follow our calling as if we would drop on ſleepe, we performe exerciſes of religion, as children ſay their leſſons, minding eueryevery thing rather than that in hand: wee come to the ordinances of God, as fed wantons to a feaſt, nothing pleaſeth vnleſſe it be ſome odde ſawce or new inuention, the worſt diſh on the table; ſo it is with vsus, when wee come to the word, the ſenſe muſt be pleaſed as well as the heart edified, elſe it is but a dry feaſt, one tricke of wit doth more affect, than twenty gratious ſentences: now when the Lord ſees our mouth ſo farre out of taſte, that it cannot p. 7reliſh our meate, and diſcouers in vsus ſuch a lazineſſe about our buſines, he thinkes it reaſon to prouide ſome remedie in time, leſt theſe fore-runners of ſicknes breake forth into worſe inconueniences; and ſurely Dauids practiſe and caſe may affright vsus all; for (alas) how did he gather mud, when he had ſtood ſtill a while? and how would his corruptions againe hauehave growne to ſome head, had not Abſalom beene raiſed vp to breath him, and to diſperſe them? Now if Dauid were ſo foggie after ſo many breathings, Dauid a man of ſo good a diet, how reſty ſhould wee bee if neuer walkt? how grounded on our lees with Moab, if neuer turned forth from veſſell to veſſell? It ſtands the Lord therefore vponupon, if hee will prouide for his harueſt, and our good, to take ſome paines with vsus, leſt otherwiſe he faile of his vintage, whilſt we want dreſſing.

4Fourthly, (and in a word) croſſes had need to come, and come thicke, and come in ſtrength to the ſtrongeſt of vsus, becauſe in the beſt there be many and ſtrong corruptions: ô the pride, the pride, the vnbeleefe, the ignorance, the ſelfe-louelove that lodges in the pureſt ſoule; would yee not hauehave thought that Dauid by this time had almoſt emptied himſelfe of all pride, that all paſſions, all louelove of the world, all carnall affections had beene well nere buried? but ſee, ſee, when croſſes come, how he laies about him, hee ſobs, he roares, he would die in a paſſion, as if he knew not what he did, or cared not what he ſaid; now ſhould not ſuch a ſtomach as this be taken downe? yes, the child had beene ſpilt there if the rod had beene ſpared: and therefore God laies it on. Now if good Dauid after ſo much breaking and ſo long ſtanding in religion, be ſo waſpiſh, ſo impatient, ſo paſſionate, do not you thinke that there is ſome ſtore in vsus? let vsus be croſſed a little, cannot we chafe? let vsus be abuſed, cannot we find our tongues? adde to this our worldlines, cannot wee bee content to liuelonger in this world (bad though it be?) do we not dote too much on one Abſalom or other? be not our hearts yet vnbroken? why then you ſee, God muſt ſmite and ſmite againe, and ſmite home, & draw blood: for no ſound heart muſt go to heauen, as none p. 8but ſound hearts muſt come thither, ſound (I ſay) from hypocriſie, but broken with ſinne and ſorrow: thus wee ſee great cauſe of great affliction on Gods part, ſith our ſinnes are great which muſt be purged and preuented, our ſurfers great which muſt be cured, our deadneſſe great, which muſt be quickned, our inſide bad, which muſt be cleanſed. Time will not giuegive to ſpeake of all: One more reaſon ſhall bee drawne from our owne practiſe, and ſo an end. As God laies many croſſes on vsus, ſo we may thanke our ſelues for many too, not onelie in that we doe deſerue them, but in that … worke them out of our owne bowels: for many we diaw vponupon our ſelues by riot, Idleneſſe, vnthrif…nes, rage, &c. and the moſt we make more heauy (that are heauie enough already) through our owne folly, and that is whilſt we rake into our wounds looking no higher, and what with vnbeleefe and impatience, doe double the croſſe on our ſelues. Dauids burden was heauy enough already, hee did not neede to increaſe it: yet ſuch is Dauids weakneſſe, he cannot chooſe, it is his Abſalom, prety Abſalom, and therefore he muſt pay for his paſſions; and thus, when God afflicts vsus in meaſure (as euer he doth his children) wee make our croſſes beyond meaſure, becauſe we keep no meane in mourning, and not onelyonly ſo, but we prouoke our father to giuegive vsus ſomewhat for brawling and for ſtrugling: & thus we ſee ſome reaſons of ours ſo great & neare afflictions, taken partly from our ſelues, partly from our God. The wicked will happily thinke themſelues wronged, that we giuegive not them and their maſter the credit of the Saints troubles, but (to ſpeake properly) they are no cauſes, but onelyonly executioners, they are hangmen and bedles; when an execution is to be wrought, and the Lord hath aſsigned ſome of his ſhrewdeſt children to puniſhment, they ſhall hauehave the office ſometimes to bee the gaoler or belman, that is their preferment. Leauing therfore theſe ſcullians in the kitchin there to ſcoure a veſſell or licke a diſh when they ſhall bee called vponupon, let vsus make our vſe of this ſo large a Doctrine, and ſee whether wee can bee briefer there. Firſt then;

p. 9Is this ſo, Vſe 1.that Gods deareſt children hauehave and muſt hauehave ſuch great and piercing croſſes in this life? then muſt all who would be knowne by that name, make account of ſuch and prepare for them. Such is our follie (for the moſt part) when the ſunne ſhines, we neuer thinke of a darke night, & when the morning is faire, wee neuer feare a ſtorme, and therefore are ſometimes taken without our cloake (as it were.) Such alſo is our conceit of our ſelues, and confidence in worldly helps, that we hope they will not ſee vsus want; or if they faile, yet we thinke to ſhift better then others can, & to liue by our wits: hence it is, that we are almoſt growen to Babels concluſion. Though others be widowes, fatherles, childleſſe, comfortles: yet wee ſhall ſee no ſorrow. But it will be granted (I trow) that our nature needs phyſicke, as much as other mens (there is no difference in the mould) & that our carriage hath not beene ſo good, but that iuſtly we may feare ſome bruſhing. It may be, Dauid was as honeſt a man as ſome of vsus, Mat. 7.14.Matt 7:14perhaps Hezechiah was not farre behind vsus, poſſible Paul might match vsus in any grace, and hauehave as little pride, hypocriſie, ſelf-louelove, paſſion in him as the beſt of vsus all; yet were theſe (holy men) greatly afflicted and wonderouſly ſtraitned, & why ſhould we dreame of peace: If wealth would diſcharge a man of croſſes, Hezechiah was not poore: if honour, Dauid was a king: if either witte or grace, Paul was no babe: but theſe will not ſerue the turne, kings children muſt hauehave phyſicke (if ſicke) as well as poorer mens; why ſhould they not? ſo muſt the Lords. Our Prince is conſecrated through afflictions, our way is an afflicted way (as you would ſay) and it is the voice of heauen, that thorow manie tribulations we muſt enter into heauen. Now then, ſith the caſe ſo ſtands, that either wee muſt diſclaime the right of children, or elſe indure afflictions, either paſſe vnderunder the rod or be baſtards, let vsus (vnleſſe we meane to ſhame our ſelues) arme our ſelues for croſſes before hand, and not prepare onelyonly, but prepare for all, yea the neareſt of all. For what hath befallen Dauid and others, why may not the ſame befall vsus? ſome wiues hauehave great croſſes in their huſbands, ſome husbands in their wiues, ſome parents in children, p. 10ſome children in parents, ſome are neerely toucht in their body, ſome in their eſtate, ſome other in their name, in their ſoule otherſome, and where is our diſcharge? who hath exempted vsus? may not we neede them as much as others? doth not God louelove vsus as well as others? are not theſe things written for our vſe? O then let vsus thinke on theſe things in this our peace, and now lay in for a rainy day, now whilſt wee can pray, now whilſt our bodies are free from diſtemper, and our affections from trouble, now whilſt wee are our owne men, and hauehave freedome (as it were) of heart; now let vsus hoard vp praiers againſt the time of trouble, when as either in reſpect of ſicknes in body, or ſorrow of minde, we can ſay no more then Dauid now can (my ſon, my ſon, my paine, my paine, my heart, my heart.) Now let vsus treaſure vp faith and patience, and wiſedome, as loſeph did corne, ſith a day of vtterance will come, a day of ſpending, not of getting, a day wherein our owne ſtocke & the Churches treaſury too (I meane others praiers) will bee little enough: do notthinke it ſufficient to hauehave ſomewhat before hand, wee are not at agreement with croſſes to depart when we giuegive warning; neuer forget Dauid, a man not meanely graced, nay a great husband, who had his ſoule well ſtockt, and in good plight, and yet how vnhandſomely doth hee now behaue himſelfe? Ah Dauid, thou waſt wont to hauehave praiers, and gracious meditations, as ready as Aburs ſword that would drop out of the ſheath: But now here is nothing but my ſon, my ſon; and little doe we know how we ſhall fling out in diſtreſſes, vnleſſe we are very wel appointed. Now laſtly whilſt the Lord doth offer himſelfe vntounto vsus as a louing father, let vsus come vntounto him like obedient children, let vsus confeſſe againſt our ſelues, and reconcile our ſoules vntounto him: Let vsus ſeeke to him (as once the Sidomians did to Herod) through Chriſt (as they through Blaſtus) for his fauour (as they for Herods louelove,) Act. 12.Acts 12and then being at peace with him in our peace, and acquainted with him in our proſperity, he will know our ſoules in aduerſity, and we ſhall alwaies hauehave a rocke to ſly vntounto in the greateſt waues and ſurges. Thus we ſee what courſe muſt be taken p. 11if croſſes ſhall not hit vsus on the bare, & take vsus on the blind ſide: the practiſe we put vponupon you, as you louelove your eaſe, for there is little comfort to bee hoped for in croſſes, vnleſſe there bee ſome preparation for them. Men may thinke themſelues armed when they hauehave men and money to befriend them: but then, (neuer till then) are wee fitted for croſſes, when God & our owne conſciences are friends with vsus, and ſtand for vsus, and therefore if we will make ſure worke, let vsus go to heauen for friends, not to the earth, and be more carefull to get grace in our hearts, then gold in our cheſts, for croſſes bee as the minde and man bee, not as the outward eſtate. And this is the firſt vſe that I would hauehave made of this point. The ſecond ſtandeth thus:

2Is this ſo, that the deareſt of Gods children hauehave great and neere afflictions in this life? then this muſt teach the wicked to leaue iudging abroad, and to looke homeward: they are on horſebacke, they, when Gods children are vnderfoote, it is their ioy to ſee the faithfull grieue, they cannot hold but role it out; Theſe (ſay they) be the fellowes, theſe preachers ſo much magnifie, theſe the happy ones, theſe goe away with all the comforts, they cannot doe amiſſe, they; but by your leaue, ſuch a iudgement hath befallen one, ſuch a plague another, and which of them eſcapes better? and this they get by running to ſermons, & thus they triumph. But ſtay a while, and pauſe better on the matter: are Gods children thus wounded? what ſhall become of his enemies? are the righteous thus paid, how much more the ſinner? Is this done to the greene tree? Doth the Lord thus viſit thoſe vponupon whom his name is called? doth iudgement thus begin at Gods houſe? where ſhall the wicked appeare are infirmities accompanied with croſſes? what will be the end of idolatry, of blaſphemy, of murther, of adultery, of oppreſſion? are the waies to ſermons thus ſtrawed with croſſes, what ſhall be found in the waies of whoredome, of blood, of drunkenneſſe? &c. Was Dauid for murther and adulterie once committed, thus entertained, what will thy end be, who ſtill liueſt in the ordinarie practiſe of ſuch like ſinnes? yea anſwere this (if thou p. 12canſt) are Gods owne people who hauehave the ſpirit of God to pray in them, Chriſt, and all the Saints on earth to pray for them, who iudge themſelues daily, who walke conſtātly with God, (are they) thus handled in caſe they do at any time breake forth? then tell me what thy doome is like to be, who neuer praieſt, neuer repenteſt, neuer ſtriueſt againſt ſinne, but haſt ſold thy ſelfe to do wickedly? Go on then with thy tale, Gods children are afflicted, and greatly afflicted too; I will grant you all; but wote you what? if Gods children (whom hee loues next vntounto himſelfe in Chriſt) cannot be exempted from croſſes, (bitter croſſes) notwithſtanding all their repentance, all their teares, all their praiers, but their ſoules ſhall grone, and hearts ake, becauſe they be ſo ſtubborne and performe holie dueties no more, no better; I report me to thee, whether thou doſt not think that Gods iuſtice will one day hauehave thy blood, thy life, thy ſoule, for all thine abominations which thou doſt not repent for, but laugheſt at, which thou doſt not pray againſt, that they may be pardoned, but fretreſt that they ſhould be diſgraced, and which thou art ſo farre from leauing, that thou couldeſt drinke his blood that reprooues them in thee. And if ſo, then either make vſe of the faithfuls troubles, and quickly iudge thy ſelfe, or elſe, take eueryevery diſgrace, eueryevery diſeaſe, eueryevery affliction that befalles them, to bee a pledge of that euerlaſting ſhame, and thoſe euerlaſting torments, woes, plagues, curſes, that ſhall ſeize vponupon thee for euermore. I know thy plea before thou ſpeake, but (alas) it will not hold; Chriſt (thou wilt ſay) will ſalue all, he died for ſinners, and what needs all this? And did he ſo? could not Chriſt when he ſtood in our roome, and ſuſtained the perſon of a ſinner (though in himſelfe ſinleſſe) could not he (though he were the heire and firſt borne) eſcape, vntill his blood was ſhed, and fleſh rent, and ſoule poured forth as an offering? then either make it good, that thou art in Chriſt, and become a new creature, or elſe take thy leaue of all hope and comfort: nothing remaines but a fearefull expectation of iudgement; and that is thy vſe. A third we thus inferre, but briefly:

p. 133Is this the eſtate of the moſt godly and beſt beloued in this life? then as this muſt teach vsus to thinke neuer the worſe of our ſelues or others for outward croſſes, (which like haile and ſnow do light vponupon the beſt gardens, as well as on the wilde waſt, and like bluſtering winds will ſpare no more Princes children then the pooreſt beggers) ſith thus we cannot conclude, vnleſſe we will either challenge Gods louelove, or the beſt Chriſtians truth, euen Dauids, Pauls, &c. ſo muſt it cauſe vsus to looke vpward, to waite for our redemption, and to ſigh for heauen, where we ſhall bee free from all theſe miſeries. When we are from home amongſt our friends, our hearts are ſtill homewards though our cō pany be good, our welcome kind, our entertainement of the beſt, fare, lodging, all better then any wee ſhall finde at home: yet home is homely (ſay we) and away we goe, entreaty will not fetch vsus againe: Now if we can be content to change for the worſe, becauſe the one is our home for a few daies; how much ſhould we deſire heauen (the onelyonly true manſion) where wee are ſure to change all for the better? where our eſtate ſhall be bettered, and our company and our bodies and our ſoules; how ought wee to reach after this, and to thirſt for it? If Dauid panted after the ſuburbs, the Church on earth, what ſhould our affection be towards the Citie it ſelfe? If Moſes preferred the Saints troubles before the treaſures of Egypt, what treaſures on earth ſhold keepe our deſires from the glorious eſtate of Chriſt in heauen? and if the Queene of Sheba was content to goe from home, and from much of her wealth, that ſo ſhe might be acquainted with Salomon, why ſhould not wee deſire home, that we might grow acquainted with Ieſus Chriſt, and ſee him face to face: eſpecially, ſith in this iourney wee ſhall part with nothing but what we may well ſpare, ſinne and corruption? how thankfull ought we to be for Gods merciemercy, that whereas our fathers liued ſome fiue hundred, ſome ſix hundred, ſome more yeares, and ſerued a long apprentiſhip, the Lord gratiouſly hath ſhortned our leaſe, & cals vsus from this trouble ſome ſea, into the hauen by that time they were well entered? This is a matter that ſhould ſomewhat p. 14refreſh vsus in this our iourney, and worke thoſe to patience who cry at the mention of heauen, how long? truth it is (to ſpeake one word to them) the earth is tedious to ſuch as hauehave beene in heauen, they do not like to bee pilgrimes here, when once they are enrolled Citizens there: but ſith wee ſhall (hereafter) bee alwaies receiuing wages, why ſhould we not be pleaſed to do a little worke? and ſith our God hath cut off ſo many of our ſorrowfull daies, why ſhould not wee with cheerefulneſſe beſtow theſe few vponupon him? I know no affliction is for the preſent ioious, all are tedious: but if wee will but looke forward, and faſten our eies vponupon that crowne and kingdome that ſhall ſo ſhortlie come into our hands, and backward, and ſee our deſert, & what others hauehave felt, how we fare and lie, and go eueryevery day better then Chriſt here did (the moſt of vsus) our croſſes will not ſeeme ſo ſtrange, as Gods mercies & patience towards vsus wonderfull: As for that croſſe of croſſes, (ſinne and corruption) whereof you would be ſo gladly eaſed, (alas) how ſhould I comfort you againſt that? I cannot blame you, nor maruell at it, if you be willing to be any where (much more in heauen) ſo you may be rid of ſinne, that indeed is a bad neighbour, which will put a man to Rebeccaes complaint, I am wearie of my life: but yet (my brethren) ſith we do but drink as we brewed, nay, ſith the Lord mingled this wormwood with ſo many ſweetes, and much allayed the ſtrength therof: ſith theſe our corruptions hauehave receiued their mortall wounds, and are now breathing out their laſt breath: ſith the Lord will ſo ſuddenly diſpatch them in compariſon of former times, that long we ſhall not dwell together: ſith he ſees ſome vſe of this poiſon & turneth that to good, (a common good) which in it ſelfe is hurtfull: ſith further he hath giuen vsus ſome graces, as he hath left in vsus (for our exerciſe) ſome corruptions: ſith (laſtly) grace hereafter ſhall onelyonly come in queſtion, and our debts ſhall be ſet vponupon anothers ſcore, and for the preſent, he puts a difference betwixt vsus and ſinne in vsus, (as betwixt poiſon and the box that holds it) let vsus hauehave patience towards him (though not toward ſinne) and ſo fall out with corruption, that wee forget p. 15not mercies: But I hauehave ſtept a little aſide to call vponupon ſome friends: I now proceede. Hauing thus diſpatcht the firſt thing growing out of theſe circūſtances named, we muſt come to a ſecond, which is almoſt as generall (for when ſhould we hauehave done, if we ſhould deſcend to particulars?) this that we may make way vntounto, let vsus a little view Dauids behauiour in this his diſtreſſe. There is none of vsus can denie, but his occaſion of griefe was great, great reaſon hee had to mourne, who ſaith to the contrary? It was no ſmall croſie to ſee ones child die in ſuch a quarrell: but yet there is a meane in all things (as the prouerbe runneth) his behauiour is very ſtrange, his mourning not like Dauids: for whereas this riuer and flood of teares may ſeeme to bee fed from a three-fold ſpring, fleſh, nature and grace, and ſo his ſorrow to be partly ſpirituall, for Abſaloms ſoule, partly naturall, in that he was his ſonne, partly carnall, in that he was his Abſalom: yet the truth is, his ſorrow is rather carnall then otherwiſe, if the parts be conſidered: for firſt, nature goes not ſo farre as to wiſh the deſtruction of it ſelf, as Dauid here doth; O that I were dead, dead for thee, or in thy ſtead: and as for grace, it would neuer bring forth ſuch fruits of paſſion, as to wiſh death in diſcontentment, nor prouoke to whining in this vndecent maner, but would hauehave compoſed the affections rather, and hauehave taught him to mourne in ſilence; Beſides, his ſorrow is too much to be good, and comes with too much eaſe from him, and is too ſoone ripe to be ſpirituall fruit. Howſoeuer then we deny not, but Dauid was a ſanctified man, and ſo had ſanctified affections, and withall was full of naturall affection, yet in this particular, and at this inſtant; he was more vnnaturall to himſelfe, then naturall to his ſonne, and bewrayed more fleſh for the preſent by farre, then ſpirit, yea, that ſo drowned this, that the motions thereof, could not as yet bee heard. Now this light beeing thus giuen to the words following, you ſee the points do offer themſelues ſo faſt vntounto vsus, and come ſo thicke vponupon vsus, that wee know not well which to receiue, and what to put backe. This (if you ſay the word) ſhall lead the way: In that this man (no worſe a p. 16man than Dauid) thus exceeds in ſorrow vponupon this occaſion, in ſo carnall a manner: Doct. 2.Let vsus learne, that Gods beſt children are apt to grieue too much, and to exceede in paſſion for outward things; as in mirth, when once we are in, we are apt to forget our ſelues; ſo in ſorrow, when once wee yeelde vntounto it, wee are in danger of ſurfetting vponupon it. A man would thinke that Dauid ſhould bee as little troubled with this diſeaſe as any man liuing; for whether you looke to nature or grace, the bankes ſeeme to be ſo ſound, that no exceſſe of ſorrow can ouerflow them: for firſt, if you looke to complexion, he ſeemes to bee made of the lighteſt timber, a man whoſe ruddy face ſeemes to promiſe a reſolute and cheerefull heart: if you looke to naturall helpes, his skill in muſicke (to ſay nothing of any elſe) was not ordinary: and as for ſpirituall meanes, the beſt medicines to cure diſcaſes, the king was behind none in theſe matters: his graces were very eminent, his experience much; and yet if Dauid will but plod awhile on croſſes, nay, if hee will not bee prepared for them, it is ſtrange to ſee how vnlike himſelfe he is, he cries as if he had beene ſtickt. In the next chapter he takes vp the ſame note againe: nay, he will die forſooth, he will be gone, he will to his ſonne: and why? he is his Abſalom. And what thinke you of Iob? Iob 3.Job 3the Lord himſelfe giues him a good report, out of doubt hee was an honeſt man; but did you euer heare a wiſe man ſo farre forget himſelfe? he is angry with the light, quarels with the night, hath a ſaying to the ſtarres, to his mother, to the midwife, there is no dealing with him in his fit, and yet the occaſion outward. Inſtances of this kinde there bee more then enow, but they are vnpleaſant, and therefore I will content my ſelfe with one more, and that is Ionah, as ſtrange a man of an honeſt man as you hauehave lightly heard of. This Ionah was croſſed (as he thought) firſt in his credit: Ionah 4.1.Jonah 4:1how bare he that? vntowardly enough, the matter ſeemed naught, ſtarke naught to him (ſaith the text) he chaſed exceedingly: and what was the matter? the Lord preferred many mens ſouls before the ſatisfying of his luſt: a great matter: yet this man would not brooke it at Gods hand, till the Lord tooke him p. 17downe: well, the ſecond time, he was croſſed in his eaſe, and a roote (I cannot tell what to terme it, whether tree, or ſhrub or ſtalke; a trifle it was which he pleaſed to fancy for his turne) but would you thinke that a Prophet would chaſe at the loſſe of ſuch a thing? why, this and his heate put him into his old tune againe, he will be dead in a paſſion; God comes to pacifie him, it will not bee, hee is angry, Chapter 4.he hath reaſon to be angry, he will be angry, yea, would hee could burſt and kill himſelfe with anger. What is the matter? It is belike for ſome great ſinne, becauſe hee hath offended God: no (ſir) he is the plaintiffe, God had rather (in his conceit) treſpaſſed him: and this is Ionah; let vsus ſtay in him (for we can hardly match him, and yet a good man) what may be the reaſon of theſe exceſſiue fits for outward things? Reaſons 7.The reaſons are many; amōgſt many theſe are ſome: firſt, a great miſtaking and errour in iudgement, wee ouerprize theſe outward things, and promiſe to our ſelues that from them, which neuer any found in them: and therefore wee ouer-greeue, when we are diſappointed of them. Thus Dauid thinkes Abſalom the pretieſt fellow in a country, no man had ſuch a child as was Abſalom: and therefore when he is dead, Dauid cannot liue: thus becauſe the iudgemet makes too great a report of outward things to the affection, the affection makes too great adoe about them, the one being blinded, the other is bewitched: and that is a ſecond reaſon (ſith we are fallen into it) namely the diſtemper of the affections, when we hauehave outward bleſſings we louelove them but too well; and therefore when wee loſe them we greeue too much; for make a breach in one affection and you weaken all, as the whole army is weakned if any part bee diſordered, the whole building the worſe for the remouing of ſomeone ſtone, and the whole body infeebled by the wouding of one part: Thus becauſe Dauid wil paſſe ouer his affections to his ſonne in his life time, and ſettle his joy in Abſalom, he cannot be maſter of them nor command them when he is dead, hee will bee fond whilſt he hath Abſolom, no body muſt touch him, the winde muſt not blow vponupon him, therefore hee will extremely lament when hee loſeth p. 18him, and no body muſt comfort him, becauſe his Abſalom is not. Adde vntounto this in the third place the deceitfulnes of our owne heart, which doth but coſen vsus, and the ſubtiltie of the diuell, who to the end he may carrie vsus headlong with the whirlewind of paſſion into a ſea of troubles, will beare vsus in hand, that wee hauehave reaſon to grieue, and to bee paſſionate. Thus Ionah ſtands vntounto his cauſe, and beeing drunken with paſsion, he cannot ſee but he hath the better of God: Thus Dauid (had a man cloſed hith him, and aſked him, what he meant to be ſo loud)? would quickly hauehave beene his talſemaſter, what? (would hee hauehave ſaid) would you hauehave me vnſenſible of ſuch a ſtroke as this? is there no thing to be done by the parēt, when the Lord thus ſingles out his child? ought not the father to take notice of it? eſpecially I muſt, ſith I did not the part of a father to him: he ſhould, ere this, hauehave beene executed for his ſinnes, I let him run on, but now the Lord hath met with him and mee too to my woe: It is iuſt vponupon me, and I am perſwaded, I ought not to let it paſſe without ſome vſe; I muſt greeue: and yet, were I ſure, his ſoule were now in heauen, I would care the leſſe, but (alas) the example is ſearefull, ſo to liue, ſo to die. Faire words (good Dauid:) he ſpeakes as he thinkes (good man) but he knowes not his owne heart, is this the cauſe that you would hauehave died for him? was it becauſe he had ſineed? becauſe you had failed in duetie? (alas) what could your death do for his ſoule, or your owne diſcharges no, no, hee was your darling, you cannot ſpare him, you muſt alwaies beare him in your eie, hence thoſe teares: and thus we run on many times in a tale, and would faine perſwade our ſelues, that what we do, is done with iudgement, when (God knowes) our ſorrow is as full of fleſh as Dauids here was; and thus what through the errrour of our minds and diſorder of our affections, and deceitfulneſſe of our owne hearts, and Sathans cunning, it comes to paſſe, that we are in the depth of ſorrow and paſſion (as the Aramites in the mids of Samaria) before we know where we be.

Now this being ſo, Vſe 1.that the beſt of vsus all are ſubject to immoderate ſorrow for outward things, we muſt not onelyonly p. 19learne to beare with one another in this our common frailty, but further eueryevery one for himſelfe muſt fence and mound his heart againſt theſe abſurd paſſions and exceſſiue griefes. Many outward things be ſo baſe, (in reſpect of man) that they ſhould not once moue him, they be not worthy his cares or thoughts, vnfit to belodged in the meaneſt roome of mans ſoule; to name them the ſame day with man, were to ſet them aboue their place; to beſtow teares on theſe, were to waſh ſtables with ſweet water, not worth the while, nor the coſt. All of them are but finite, none abſolutely good, and therefore our griefe for them muſt be limited with reſpects, and vſed with great moderation, els it will degenerate and turne carnall. Neither will it ſerue the turne to plead that our ſadneſſe hurts no body, but our ſelues, and that therein we are enemies to none but to our ſelues: for were this a true plea, yet were it vnſufficient; for who gaue vsus a commiſſion to hurt our owne perſons, and to practiſe murther vponupon our owne bodies? but this is not all, for beſides a priuate wrong, wee rob God of his glorie, and men of that ſeruice we owe vntounto them; indeed, worldly ſorrow makes vsus both vnthankful to God, and vnprofitable to man, Rules. 1.and vnnaturall to our ſelues (as hence might be ſhewed, but we cannot ſtand on all) and therefore let vsus ſtriue againſt it. Let vsus, (will ſome man ſay) let vsus if we can, but how ſhould we be armed againſt the exceſſe of worldly ſorrow? can you giuegive me any preſeruatiues againſt it? Anſwere, ſome we will, many we might, but ſo farre as we practiſe theſe following, we ſhall be freed of this vnprofitable gueſt.

1. Let vsus denie our ſelues in all worldly matters, and not engage our affections vntounto them, either to be eagerly ſet vponupon them when we hauehave them in chaſe, or to bee fooliſhly puft vp with them, whē we hauehave them in poſſeſſion; for if we do not leaue them, till they leaue vsus, it is ſure they will leaue vsus in the lurch in the end: witneſſe Dauid, Abſalom was gone ere Dauid had denied himſelfe in Abſalom, and therefore now here is nothing but roaring, whereas if he before had ſacrificed his name, and crucified his affection; p. 20he would neuer hauehave ſtood vponupon thoſe termes, ô my ſonne my ſon, what will the world ſay, that my ſonne ſhould come to this? but he would hauehave comforted himſelfe in his GOD (as elſewhere he did) and ſaid, 1. Sam. 30.6.1 Sam 30:6It is the Lord, let him doe what ſeemeth beſt to him: and ſo, if wee could denie our ſelues in our husbands, wiues, children, names, &c. we would neuer take on ſo, when wee part, my ſon, my ſon, my husband, my child, &c: but as we were not doted with them whilſt we had them, ſo neither would we be diſcouraged when we loſt them. But heere is the miſery (let vsus ſee it and amend it) we lay the whole ſtrength of our affectiōs vponupon the things we fancy (as the creeple laies his ful waight vponupon his crutches) and therefore when they are taken from vsus (as Pharaohs chariot wheeles) we are downe vponupon all foure, and ſticke in the mud: yea we ſet on our affections as the Bee his ſting, with all our might and ſtrength, wee conuey vntounto others our very bowels and hearts, and therefore when they are gone, we are heartles. We ſee the errour, what is the remedy? Reioice as if we rereioiced not, and then we ſhall mourne as if wee mourned not; be not too glad when the ſun ſhines, and then thou wilt not be too ſad when a cloud comes. 2To this we muſt adde a ſecond thing, which in part hath beene alreadie toucht, and that is often to thinke on croſſes before they come, and to promiſe our hearts no great matters from the world, for what is the reaſon, that wee grow ſo paſſionate ſometimes but this, ô I neuer lookt for this, I neuer dreamed of ſuch a day? yea but whoſe fault and folly is that, not to looke for croſſes on the ſea? why ſhould wee not thinke to be croſſed as well as Dauid, and as ſoone as Dauid? Abſalom was luſty in the morning, dead ere night, may not the like croſſes ſteale ſuddenly on vsus? but this was Dauids owne errour, he thought when God had giuē him a fine child, that hee muſt needs bring comfort and peace to his father, call him Abſalom, (ſaith Dauid) I hope he will be a good man and a peaceable child one day; and to ſay the truth, where ſhould a father looke for comfort ſooner then from his childe? but yet, it proues otherwiſe p. 21you ſee, Abſalom is named (as they ſay Popes be) by contraries, his name and nature agree like a boatman and his oares, that looke two contrary waies; poore Dauid met with nothing leſſe then that hee expected. Let vsus learne ſome wiſedome from his miſery, let vsus not become ſureties for the world in a debt of comfort, but rather ſuſpect her and correct our ſelues, ſaying, I now take ſome comfort in this child, I ſolace my ſelfe in this outward bleſſing, but let me be moderate, who knowes what ſorrow it may breed mee ere I die? Thus if wee could forecaſt perils before they come, and bee well appointed to receiue them when they doe come, wee might better quit our ſelues in croſſes then vſually we doe; but when we are in our iollity, wee cannot heare on that ſide: O ſpare your ſpeech, or elſe you kill my heart, doe you ſay, that I muſt part with my husband, and bury my child? what my Abſalom? I hope I ſhall neuer liue to ſee that day, at leaſt not yet a while, and thus you will not heare of croſſes till they come, and then you cannot beare them, becauſe they come ſo ſuddenly. Others know well enough there muſt bee a time of parting, what need you tell them that? but in the meane you muſt beare with them, for in truth they cannot chuſe but louelove their friends, and take their part in all God ſends (as if there were no difference betweene louing and doting, betweene moderate drinking, and exceſſiue drunkenneſſe) and they doe not doubt, but when God calles them to croſſes, hee will fit them for croſſes, and thus they run on. But is it like lie that he wil beare afflictions patiently, who cannot with patience heare them ſpoken of? Is this the way to bee furniſhed for winter, to ſit ſtill and ſay, if God call me to winter, he will fit me for winter, and in the meane time make no prouiſion, but ſay, whiles he ſends warme & dry weather, I will take my part? No, in ſummer thou muſt thinke of winter, in thy proſperity, of aduerſity, elſe thou wilt bee ſoone in Dauids tune.

3Thirdly, wee muſt hauehave a ſpeciall eie to our dealings in outward matters, that wee do not abuſe them to Gods diſhonour, nor defile them with ſinne and wickednes, for thē p. 22if wee be croſſed in them, we ſhall ſoundly ſmart for it, becauſe thoſe croſſes will come with a ſting; Dauid was not ſo found in the matter of Abſalom, as with more credit he might hauehave beene, and therefore Abſalom ſtickes by him longer then he ſhould. And (ſurely brethren) croſſes are like pinching froſts, they will ſearch, they will examine where we are moſt vnſoūd, we ſhal ſooneſt plaine, & where moſt corruption lies, there we ſhall moſt ſhrinke when the burden comes: would wee not then greeue too much for outward things? let vsus not ſin in the vſe of them: would we keepe out carnall ſorrow? keepe out curſed ſin: if we let this canker cate into our hearts, Gods medicines muſt pierce as deepe, els what recouery? build on this (brethren) ſin alwaies makes way for ſorrowe; in that meaſure that ſinne taints vsus, croſſes will ſling vsus; this is a true ſaying and of all men to be beleeued. But I am ſlow.

4A fourth remedy is this, we muſt breake the ſtreame of our affections, and turne our ſorrow vponupon our ſin, & place all our happines in Ieſus Chriſt, ſo we ſhall be ſure that our ſorrowe ſhall be alwaies moderate, ſo ſhall we be freed frō the worſt of ſorrowes, that which is falſe and imaginary, for true ſorrow eates vp falſe, as Aarons rod the Egyptians, and falſe is euermore hurtfull and violent then true, as bugbeares more affright children then true men. Again, godly ſorrow kils worldly griefe, as ſpirituallioy mars carnall mirth: let ſin ly heauy, and outward croſſes will bee light; mourne that thou haſt diſpleaſed God and defaced his image, and thou wilt hauehave little leaſure to mourne for worldly matters: againe, if Chriſt be all thy ioy, and all thy comfort be ſhut vp in the Lord, thou canſt neuer bee left comfortles, ſith Chriſt euer liues in thee and for thee. But here is the ſpite, we miſtake the marke, we paſſe ſin, and ſpend our ſorrow on the world, we leaue Chriſt, and beſtow our affections elſewhere, hence wee are to ſpeake of comfort when we ſhould vſe it, & loſe our labour in ſorrowing amiſſe. Thus Dauid beſtirs him for Abſalom, and when all is done, he muſt vnwinde and vnwrap all againe. How happy we, if we now learne to place our ioy and ſorrow p. 23aright? 5Laſtly, if worldly ſorrow ſhall not beare vsus downe, let vsus be much in conference with God, and in the practiſe of holy dueties, pray much, abound in thankeſgiuing: this is Pauls preſcription to the Philip, Chap. 4.6.you may write probatum eſt vponupon the head of it; for there is no croſſe ſo great vnderunder the cope of heauen, but praier and thankſgiuing will lighten it; as there is none ſo eaſie, but plodding and vnthankfulnes will make it heauy. Let then our complaints be made to God, and let that time which is ſpent in aggrauating croſſes and vnkindneſſes, be ſpent in recounting mercies and deliuerances, and then croſſes will bee as ſmall in our eſteeme, as they bee in truth: and had Dauid thought on this, to hauehave cried, ô my ſon Salomon, in ſtead of Abſalom, and ſeene Gods merciemercy in the one, as well as Gods iuſtice in the other, and in this heate of paſſion drawen himſelfe into Gods preſence, and liſted vp one faithfull praier, theſe ſtormes would hauehave vaniſhed (as a miſt before the Sun) and he would hauehave ſaued himſelfe a great deale of paines: but he cannot as yet pray, and therfore as yet here is no cófort. O let our ſorrowes bring vsus ſpeedily to God, and then comfort will come riding vponupon the clouds towards vsus. Let vsus preſently fall to praier and thankſgiuing as once Iob did, and betake our ſelues to the word and promiſe, or to ſome holy conference, when our fits doe come vponupon vsus, and we ſhall quickly breake the courſe & ſtrength of them. Thus if we will learn to denie our ſelues in worldly things, vſing them ſo, that we abuſe them not, if we will thinke on croſſes before they come, and not leaue all till afterward; if we will be iuſt in getting, and vpright in vſing the things of this life, that we do not enuenim them with ſinne; if we will beſtow our ſorrow on our ſin, & make that our chiefeſt griefe and greateſt croſſe; if (laſtly) we will bee much in prater, thankſgiuing, meditation of the word, &c. our ſtrength will be ſo much againſt croſſes (at leaſt) our comfort in them, that we ſhall not need to feare any hurt from them, but may comfortably expect benefit by them: fure it is, if theſe meanes keepe vsus not dry-ſhod, Act. 27.Acts 27they will keepe our head aboue water, wee ſhall bee but waſhed with p. 24Paul, Act. 27.Acts 27not drowned. And this of that vſe; you ſhall find me briefe in all that followes. A ſecond vſe is this: 2Do Gods beſt children exceed ſometimes in ſorrow for outward things: then muſt we not be altogether diſcouraged, though we find our worldly greefe more then our ſpirituall ſorrowe, for this is a thing that may befall the beſt, they may be immoderate in the one whē they are too ſhort in the other: the beſt hauehave many teares to beſtow vponupon ſome outward thing, when they cannot without much trauell weep for their many ſins; was not this ſometime good Dauids caſe? But is not this (will ſome ſay) a vile thing that we ſhould more grieue for outward things, than for ſin againſt God? It is ſo, and doth it not ſhew, that we are wonderfull carnall? It doth ſo: why then; what then? How cā I be Gods child? why? how is Dauid? did you euer heare him more loud for his ſin then here for Abſalom? did hee not weep at Ziklag for outward things, 1. Sam. 30.4.1 Sam 30:4till he could vveep no more? and yet for all this I vvould not ſay that Dauid loued outvvard things more then God, or that his ſinnes lay lighter then his croſſes: for firſt, he had more ſorrovv for his ſin, then he ſhould or would hauehave had for outvvard loſſes vvhen hee vvas Dauid. Secondly, a little godly ſorrovve is more then a great deale of vvorldly; more (I ſay) in ſubſtance, though not in bulke, as a little balme vvater is vvorth a poole of mud, a little gold comes to more then a great deale of braſſe. Thirdly, his carnall and vvorldly forrovv vvas but a ſudden ſtorme, a land-flood, his ſpirituall a conſtant gueſt; though it vvere compoſed and ſilèt (as the deepeſt vvaters are moſt ſtill) yet vvas it deepe and ſoaking. Novv vvhat vvee ſay of Dauid, the ſame (if you change the name) muſt be vnderſtood of eueryevery good chriſtian, vvho is not to be conſidered according to that he is, vvhen he is drunken vvith paſſion, but according to that he is vvhen he is his ovvne man and in his vvits; neither muſt vve looke vvhat men do, but vvhat they meane and vvould do: and therfore ſo long as vve deſire to make our ſin our greateſt ſorrovv, and iudge our ſelues for our ſecurity, ſo long as vve giuegive all entertainmēt to godly ſorrovv, p. 25& ſtand to keep out worldly, we are in Gods account more ſpirituall than carnall: as with men, he that keeps a conſtāt houſe all the yeere, is ſaid to keep a better houſe then hee that laies it on once in a twelue month. And this for that point; Now it followes: Q my ſon] From Dauids mourning and behauiour in this particular, let vsus note one thing more: you heare the man, you ſee his behauiour, was Dauid wont to beare croſſes ſo? nothing ſo; but you ſee how it fares with him now, Doct. 3.he can not helpe it. Hence learne we, that Gods children, who beare ſome croſſes with great wiſedome and moderation, are ſometimes foiled in otherſome, and faile in both. Who could behaue himſelfe better then Dauid in the matter of Shimei? who worſe in the caſe of Nabal? Read 1. Sam. 25. & 2. Sam. 16. & 2. Sam. 12. &c. 2. Sam. 15.26. &c.1 Sam 252 Sam 162 Sam 122 Sam 15:26how ſweete his carriage in many paſſages between Saul and him? how admirable his behauiour in one childs death? how abſurd in anothers, nay how diuerſly affected with the cauſe of one and the ſame Abſalom? what gratious ſpeeches did he once vtter when he fled from Abſolom? what a bedrole hauehave we here at his death? who could more forget himſelfe then place, on ſuch an occaſion? How farre was this from policy, how farre vnlike his carriage in other places? good Dauid, the ſame that would make to heauen at other times, ſo ſoone as the croſſe had giuen him ſummōs; the ſame that was vſed to beare afflictions as patiently as hee beares this, (to ſay no more) immoderately. And touching Iob, Iob 1. vlr. verſe.Job 1could any man liuing behaue himſelfe better in ſome croſſes? In all this (ſaith the Lord) ſumming vp his behauiour in the firſt conflict) did not Iob ſinne, nor ſhew the leaſt folly in charging folly vponupon God: in all which? not in all that firſt conflict wherein he was ſo nearely toucht, in his goods & children, but his behauiour it was moſt religious, he humbled himſelfe and worſhipped, his ſpeeches very gratious, The Lord hath done all, he is righteous in all, and bleſſed be his name. Thus Iob at that time, on that occaſion; See chap. 13, 3.16.21. &. 23.3.4.5 &c.but how afterward? who he? hee challengeth GOD into the ſchooles to diſpute it out, if he would not take the chalēge p. 26it was becauſe he was notable to ſtād vnderunder his argumēts. The like may be ſaid of Ionah, a man of good behauiour; in the firſt chapter, hee makes an honeſt confeſſion both of his faith and of his fault, lettles himſelfe to die, and lookes as if hee would to heauen anon; but at another time in a ſmaller croſle, he is no more like himſelfe, then an apple is like a nut, hee chides handſmooth with God, and will ſtand to it that God knowes not when a man ſpeakes reaſō if he would tearme him vnreaſonable in his paſſion. But what might be the reaſon (to paſſe more inſtances) of this ſo vvide a difference? vvhat might be the cauſe that theſe ſo vvorthy champions are thus ſometimes foiled? Reaſon 1.I vvill tell you: firſt, It pleaſeth God ſometimes to ſet on a croſſe, and to make it ſtick by a man, either becauſe the ſame party vvould looke beſides former croſſes, or kicke them off too lightly, or elſe becauſe he vvould let him ſee himſelfe, and knovv vvhat he is of himſelfe, or for ſome other cauſe vnknovvne to vsus, but alvvaies iuſt in it ſelfe, and vvell knovven to God: Now, if he purpoſe ſo to doe, either to withdraw his aſſiſtance, or to increaſe the ſmart, alas, who can ſtand vnderunder it? & thus we ſee Gods beſt children more troubled now and then vvith a trifle (in compariſon) than vvith greateſt torments at another time; and as Chriſts looking back on Peter, did more affect him, and worke vponupon him vvhen hee pleaſed to vvorke vvith it, then many words did at another time; ſo many times a word miſplaced, a countenance miſ-ſet doth more gaule vsus, then twenty greater matters, (when God is pleaſed to pay vsus) becauſe euer that is the croſſe which he will make the croſſe, that moſt pierceth which he ſharpeneth moſt.

22 Sometimes wee hauehave not denied our ſelues in ſome particular luſt, and then if a croſſe light there, it ſoone enters and eates deepe, becauſe we our ſelues do giuegive a ſling vntounto it; an affection vnmortified is aſſoone wounded as a ſcaulded head is broken: thus, if you had hit Dauid any where elſe, he had beene for you, he could hauehave borne it, but if you touch his Abſalom, you pare the quicke, you touch his life, 3Sometimes againe our croſſes do not maſter p. 27vsus, they doe but nettle vsus, and then they raiſe thoſe tempeſts which they cannot lay, they do but bait, they do not worrie our corruptions, & ſo they make vsus chafe. Iob 35. penult:Job 35Thus (in Elihues iudgement at leaſt) the cauſe why Iob did ſo beſlir him and lay about him, was, becauſe God had not dealt in extremity with him. Thus Ionab, who was tamed when he ſhould be drowned, was a little too luſty for a goard. And ſurely (brethren) if our croſſes were ſometimes more, I do not thinke but our firs would be fewer, our outward carriage (at leaſt) better. Three ierkes ſometimes make the child yeeld, when one would make him dance and ſtamp. 4Laſtly, croſſes ſometimes ſteale vponupon vsus before wee hauehave armed our ſelues, and then it is a world to ſee how wee go downe the winde: Dauid can ſay ſomewhat to this alſo; he was fitted for croſſes when the child borne in adultery died, his heart was ſofrned; he had reaſon to expect its death, ſith he was told no leſſe, 2. Sam. 12.2 Sam 12but here hee lookes for no ſuch matter, he giues in charge that the yong man Abſalom (an old traitor (though his boy) ſhould be lookt vntounto, hee will not ſuffer himſelfe to thinke that Abſalom muſt die, he will not be humbled for his fondnes paſt, becauſe hee did not meane to amend it: and therefore this lies vponupon him more heauy than ſand, he cannot beare it, as he bore the other: and thus we muſt leaue the point as we found it at firſt, and tell our iudgements, that one croſſe foiles vsus, yea, laics vsus on our backe, when another (perhaps a ſtronger) cannot ſtirre vsus, becauſe the Lord ſets on one more then another, becauſe we are leſſe ſound in one place then another, becauſe we are leſſe maſtered by one croſſe then another, becauſe we are leſſe prepared for one then another.

Now the point is prooued, let vsus not ſuffer it to paſſe without ſome vſe, though we be the briefer. Vſe. 1.Learne hence at leaſt a double point of wiſdome: the firſt reſpects our brethren; them we muſt not too lightly cenſure for their weakneſſe and tenderneſſe in ſome croſſes though light, ſith that cannot be light, which God will make heaute; ſith that may be light to one, which is as a mountaine to another; ſith thoſe our brethren may manfully beare farre p. 28ſorer croſſes then our ſelues, though humbled in ſome particular; ſith briefly, that which is heauy now, may anon be light to them; and that which now is as a thing of naught to vsus, may anon be ſomewhat if God ſhall ſet it on: ſoft then (my brethren) let vsus not be too eager vponupon Dauid: it may be we hauehave buried no Abſalom as yet, (at leaſt dying in ſuch a ſort) it may be we would hauehave buſled more then Dauid did. Had Shimei ſo greeted vsus, or Saul ſo purſued vsus, like enough Dauid would hauehave beene at patience before vsus, in twenty other croſſes, and ſo may our brethren too, euen thoſe we moſt cenſure: and therefore hauehave ſome patience and mercy toward the afflicted, account not cuerie one proud, and carnall, and froward, that is foiled, when we ſtand.

2The ſecond leſſon our ſelues muſt take forth, and make it our owne: and it lookes two waies, as if it were on both ſides the leaſe. Firſt, if wee hauehave in ſome meaſure quitted our ſelues well in ſome one or few afflictions, we muſt not preſently triumph and grow ſecure, as if the day were ours: wee may now giuegive them the fall, and by and by bee tript downe our ſelues, if we looke not to our feet. Dauid is before vsus herein: he fought more battles then twenty of vsus, and that with great courage and good ſucceſſe, yet is not Dauid able to ſtand againſt this croſſe: his Abſalom, his Abſalom could not be forgotten. And what though wee hauehave buried a friend? It may be we know not what it is to burie a father, a childe, a wife, a husband. If Amnon bee dead, we cannot tell what an Abſalom may worke when his death ſhall be vntimely. Say pouertie be no great burden to vsus, it may be paine and ſickneſſe will make vsus roare: if theſe blow ouer, a cloud vponupon our names may happilie trouble our patience: if wee can bee patient when other mens faults are ſerued into vsus, and laid in our diſh, yet it may bee wee ſhall not claw it off ſo well, if our kinsfolkes, ſeruants, 1. Pet. 2.13.1 Pet 2:13parents, children, yoke-fellowes, ſhall breake forth, and vnmuzle the wicked againſt vsus. O then let not him bragge, that puts on harneſſe, as hee that puts it off: let no man be ſecure, but euer ſtand vponupon his gard, ſtill readie p. 29to receiue and to award theſe blowes that fall vponupon him like haile and ſhot: and ſo if he doe, then on the other ſide, let him not caſt away his buckler becauſe hee was wrought a rap, but looke better to his hand another time. What though Dauid bee now downe? hee may riſe againe for all this, and prooue himſelfe old Dauid ſtill; though he be a little eclipſed, yet may he ſhine forth afreſh, and make many an holy praier and Pſalme after this: and though he now flie, yet may he fight and triumph againe ere hee die, and ſo maieſt thou too, though for the preſent deiected. That Peter that was once afraid of a wenches face, will not after feare the threats of any aduerſarie: and hee who is ſometimes baſe in a trifle, may after play the man in greateſt trials. Say not then, if I cannot beare the loſſe of a childe, of a friend, of a little wealth, a little eaſe, a little ſleepe, alas, what ſhall become of me if it ſhould come to fire and faggot? How ſhall I part (part I muſt) with my deareſt pledges, and neereſt friends, and with all my goods? Yes man, heare me in one thing that I ſhall ſay, Ionah may with more patience part with his life at one time, then with a root at another: and that God that can make light croſſes heauy, and ſhadowes of croſſes looke like mountaines, can (if he call thee to them hee will) make heauy croſſes light, and mountaines ſhadowes. And thus briefly for that point. Beare me companiethorow one point more, and I will trouble you no further, and will be briefe in that. For whom doth Dauid thus mourne? What is he whoſe death is thus lamented? Heare him, O my ſonne, my ſonne. Which ſonne? O Abſalom, Abſalom. Abſalom is then the man. And heerea ſtrange matter is offered to thoſe that know not the heart of a father. The ſonne practiſeth againſt his fathers houſe, robs him of his children, abuſeth him in his wiues, ſeeketh to ſpoile him both of life and liuing: and the father, what doth he? he weepes for him, hee mournes ouer him, hee would die for him: thus doth Dauid. In whom ſee what a kinde and godly fathers affection is to his childe. Doct. 4.No vndutifulneſſe, no practiſe on the childes part, no not death itſelfe can diuide betweene him and his p. 30child. What though Abſalom can forget Dauid? yet Dauid cannot forget him; what though hee be a very vngratious impe; yet he is my child: my child (ſaith Dauid) I cannot but louelove him: and indeed he ouerloues him, which I doe not commend, but onelyonly obſerue to note the ſtrength of parents louelove if it bee naturall, a louelove indeede as ſtrong as death, Cant. 8.Song 8as hot as fire, like that which Salomon ſpeakes of in another caſe, which cannot bee put out with water, nor bought out with ſiluer: and can it be otherwiſe when parents bee religious, ſith God and nature both command grace and nature, both enforce louelove, though not fondnes? you that be parents ſaue me the proofe of this point, and do but heare why I note it.

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

2Secondly, heere is ſomewhat for children alſo. Is the affection of godly parents ſuch, that they cannot chuſe p. 31but louelove their children; and out of their louelove, grieue at their vnkindneſſe, weepe for their impietie, mourne for their ſorrowes, and take to heart their follie? why then the children of ſuch parents muſt take to heart their former ſtubbornneſſe, and for the time to come forbeare thoſe practiſes that might be matter of griefe to their parents. How canſt thou refreſh thy ſelfe with that which is a ſword in the heart of thy deareſt friends? how canſt thou thinke to eſcape the hand of God, when thou wilt feed vponupon the bloud of thine owne parents, and make them as weary of the light as Dauid now is? Is it not ſufficient, that already they hauehave cared, and ſighed, and groaned, and wept for thee; but ſtill thou wilt kill their ſoules with griefe? What if thou canſt ſhake it off? Can a father ſhake out his heart? Doth their louelove nothing mooue thee? nor their care, northeir paines, nor their teares? nothing? O that Abſalom had ſeene or heard his fathers complaints: he thought that now, becauſe he loued not his father, his father could not louelove him: but that is thy errour (curſed viper.) The father loues, when the child hates; and then can Dauid ſay moſt feelingly, 5: verſe:Handle the young man Abſalom well, when Abſalom could ſay (if ſhame did not ſtop his mouth) Handle the old Carle Dauid roughly, at my requeſt: yea then can Dauid die for Abſalom, when Abſalom had as leeſe die as ſee Dauid liue. Had Abſalom knowne this, would not he (thinke you) hauehave relented? would not his rockie heart hauehave yeelded? What could hee hauehave ſaid, if Dauid had ſaid but this vntounto him, O Abſalom, O Abſalom, did I call thee Abſalom for this? Is this to be a childe? Doeſt thou alſo thinke my griefes too few? Was it not enough to be croſſed in my familiars, in my father in law, in my owne brethren, in my wife, but my owne children muſt adde vntounto my griefe? Muſt Abſalom, that I loued ſo well? Is it not ſufficient that thou haſt robbed mee of my children, and brought mee almoſt to the graue, but now thou wilt hauehave my crowne and my bloud? Did I ſpare thee for this? Was I a meanes of thy life, and wilt thou be of my death? Would I die to doe thee good, and wilt thou die p. 32vuleſſe thou maiſt hurt me, what thou my ſon; Is not Dauid thy father, Maacah thy mother, doſt not know vsus &c. canſt thou forget vsus? haſt thou been a father thy ſelf, & yet riſeſt vp againſt thy father? what (I ſay) could Abſalō hauehave ſaid to ſuch a ſalutatiō? but he is not ſo happy to heare his father, & therefore he proceeds till vengeance will not ſuffer him to liue, but hangs him vp againſt the ſunne. And let all diſobedient and rebellious children take warning by this one thus hanged vp in gibbets, and know, that if the kindnes of their parents cannot breake their hearts, and worke them to remorſe, the hand of God will bee vponupon them and purſue them, till the rauens of the vallies hauehave pickt out their eies, and the flames of hell hauehave ſcized vponupon their ſoules.

3Laſt of all, heeres a word, both of inſtruction and conſolation for all ſorts; both parents and children, high and low: Is the louelove of an earthly father (if godly) ſo great? doth he take ſo much to hart the vnkindneſſes of his children? is he ſo ſenſible of their griefes? ſo wounded with their ſorrowes? What then is the affection of our heauenly father towards vsus? how tenderly doth he take diſobedience at our hands? and therefore how great ſhould our mourning be for our great and many contempts? how ought wee to powre forth our ſoules in teares, and to lament with a great lamention, like that of the Egyptians for Iacob, Zach: 12:that of the Iſraelites for Ioſiah, that of a father, for his firſt, his onelyonly ſonne? how deere ſhould the name of our God be vntounto vsus, how tenderly ſhould wee take thoſe contempts and indignities, that are caſt vponupon him, who is ſo feeling of eueryevery ſorrow that befals vsus? O Lord, that we had an heart to weepe ouer Chriſt, and that the rebukes of God did fall on vsus, Pſalm: 119:156:ô that our owne ſinnes could cauſe ſuch teares, as other mens did wring from Dauid? O that the word would ſmite our hearts, and cauſe water to guſh out of theſe rockes; ô that we ſtood affected to God as Mephiboſheth to Dauid! he mourned, he faſted, he wept in this diſtreſſe of Dauid, we laugh, we feaſt, we do not, we cannot weepe, though we our ſelues hauehave riſen againſt our ſoueraigne, and holpen to dethrone him. Ah (brethren) ſhall p. 33Dauid mourne for others ſins in his Pſalmes? ſhall not wee for our owne? 2: Sam: 10:Shall Dauids good ſubiects take to heart his afflictions? ſhall not wee rebellion againſt our king? As Leuir: 24:11:ſhall Dauids ſeruants bee ready to ſmite him thorow that ſhall raile vponupon him, and ſhall … our hearts ariſe when the name of our God is ſmitten …, when our father is railed vponupon? nay, ſhall Dauid … out, my ſon, my ſon, for a wretch that would hauehave k… h…; and ſhall not we mourne ouer Gods ſon whom w… … mine? yes brethren, we muſt mourne, if we will be comforted … make Gods caſe ours, if he ſhall make ours his; which …, then behold what comfort is here offered: for … is there ſuch affection in an earthly father? what then may we expect at Gods hand who is an heauenly father whose louelove as farre exceedeth ours as the heauens are aboue the earth? can Dauid (I lead you no further) louelove Abſaloms ſuch a child, becauſe a child? can his heart came after him, can he be pacified toward him at Ioabs requeſt, when he hath ſlaine his ſonne; and is it not poſſible that GOD ſhould be friēds with v8 at Chriſts requeſt, though we hauehave ſlaine our ſelues and the Lord of life? Can Dauid louelove Abſalom, when he hath defiled his concubines, when he ſeeks his kingdome, his life? can he then die for him, when Abſalom would be his death, can hee doe all this, though his ſonne doth not ſubmit, doth not repent, doth not craue pardon, but is vp in armes againſt him; and will not God (whoſe louelove is infinite) for Chriſts ſake, forgiue his children when they come vntounto him, cōfeſſe their fault, be ſorry for it, and deſire amendment? O my brethren, do not we wrong God exceedingly when wee will not yeeld him as kind as Dauid? ſay, thou haſt beene as bad as euer Abſalom was, vnholy, vncleane, vnnaturall, would not Dauid be friends with Abſalom, if he had confeſſed his fault; and ſhall we doubt of God? O but Dauid was fond, God is iuſt; yea but the queſtion is, whether Dauid hath more fond louelove than God hath true louelove: ſay it were his fault, here is the point, is there ſo much badnes in Dauid as there is goodnes in God? nay, I put it vponupon thy ſelfe, whatcan p. 34thy child doe, but thou canſſ pardon the treſpaſſe againſt thee, ſo now he will behon … wherefore then (for conconcluſion) this I ſay, what ſoeuer thy ſinnes be, never … downe diſcouraged, deſpairein thy ſelfe, but ever hope the beſt of God, ſo long … itſelf his meanes, thou heareſt that he is a m…s;uſt … do now as Benbadad did to Ahab, humbl… …, 1. King: 20:confeſſethy ſinnes, bewaile them … off … of them, and endeauour new obedie…, and … hadſt as many ſins vponupon thee … the ſea ſhore, and thoſe … great … ſhoul… … find mercy and be pardoned … ſin…ere find God onelyonly inſinite. Thus in a more generall maner, we hauehave run thorow the chiefe ma… ters of this text. Now it ſhall ſulfice to name onelyonly the particulars, or rather ſome few of them, ſuch as are theſe following. In that … this ſtirre it for Abſalom, … delight, we ſee that the, more Gods children ſerther hearts on an outward thing, the more they ſhall bee croſſed in it. Let David pleaſe him ſolſe too much in Abſalom, and Dauid ſhall ſmart for is this his greateſt ioy ſhall prooue his greaſt cnoſſe.

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

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

FINIS

End of the text · Robert Harris, Absoloms Funeral (1610)