THe History makes mention of a strong, long, and sharp dispute between the House of Saul, and David, for precedency of ho­nor, for the Scepter, and Regal Throne: the Generalissimo on the one side was Abner, and on the other Joab, men of might, cou­rage [Page 2] and renown, like those of old, Gen. 6. 4. who maintained their Arguments, not with smooth words, like Sophisters in the Schools, but with rugged Blows, and point of swords: and therefore no wise man could expect, but the conclusion thereof would end, and be drawn up in bloud. For as it is written of those two gallant Romans,

Non tulit Caesar, Pompeiusve Parem.

Caesar and Pompey could never tollerate an equal, a Copartner, or Cosharer with them in earthly glory, no more than can Wedlock in the same Bed: Even so, these Worthies of Israel, and Judah, fomenting their strife, and whetting on their anger (as the Lion is said to beat himself with his tayl, to make him the more fierce on his prey :) sometimes by publick ambition, that they might sit nearest to the Crown : sometimes by Popular applause, that silly, simple, and weak Reed, or Spiders webb, that deceives all that trust in it, Job 8. 14. and sometimes for private sinister ends of their own, (although far different,) they contrive and plot each others overthrow; and what the one cannot act by open force, he will effect by secret treason. Joabs dis­content [Page 3] for the death of his Brother Asha­hel, may not, must not, shall not be miti­gated, but by Abners fall, and Abners fall cannot be without Davids, without Israels tears: for David weeps, and Israel weeps, and weeps again, as it is vers. 34. that as a man falleth before wicked men, so Abner shall fall. And the King said unto his Ser­vants, Know ye not, that there is a Prince, and a great man this day fallen in Israel?

No man as yet, (no not the Son of God himself as man) be he never so potent and mighty, was privileged from death, or from tasting of Deaths cup, Psal. 89. 48. for the decree is past, the doom is irreco­verable, decretum est omnibus mori, there is an appointed time for all men to dye, Heb. 9. 27. But to fall immaturely (like Fruit before it be ripe) but to be cropped like the Rose in the bud; but to be nip­ped in the Spring, like the flower of the field; but to be chased up and down, like a Fox fleeing to the Mountains; but to be wearied and worried to death, (Acte­on-like) by his own Hounds, and gree­dy Currs, thirsting to fill themselves full with the flesh and blood of their loving Master; but to be cheated and gull'd of his [Page 4] life, and that after many Protestations, Vows, and lifting up of hands to the Al­mighty; but to be betrayed with a Kisse, as Judas served his Lord; but to be stub­bed up root and branch in time of peace, and that under colour of a fair treaty and parley, as Joab did Abner, vers. 26, 27. Hinc illae lachryme, Niobe herself will weep at this. This cannot but cause the most stony heart to melt, this cannot but cause all Israel to hang down their heads like Bull­rushes, and to wring their hands, and to water their couches with tears, Psal. 6. 6. and this cannot but move Israel to curse, with David, the Author and Authors of Israels woe, vers. 29. that Abner, a Prince, a great man, should fall, and thus fall, and in Israel too, where was the Law, and the Prophets, where the word was taught and preached; and where a reformation, a goodly reformation, a general reformati­on is pretended. But although (horret me­minisse) David is ashamed, is startled and trembles at so horrid, so cruel, so unnatu­ral a Fact, that he would not have it publi­shed in Gath, nor proclamed in Askalon, lest the Heathen, the uncircumcised, the Philistines, the Papists, the Jesuites try­umph [Page 5] and rejoyce in Israels wonderfull, in­speakable, invaluable losse, wherein the light of Israel is quenched as it is, 2 Sam. 22. 17. Yet he declareth and broacheth this sad news, and heavy tidings to his Servants, that they might take notice what a rich Jewel was fallen from the Crown: saying, Know ye not, that a Prince, and a great man is this day fallen in Israel?

There is no innocent blood spilt and shed upon the ground, but hath a tongue to cry unto Heaven for vengeance. So saith God to Cain, Gen. 4. 10. The voice of tby bro­thers blood crieth to me from the Earth: and therefore that the Land might be found guiltlesse of so foul crime, for,

and so acquitted of the imminent, and emi­nent judgements following it, from the great Tribunal above, the Law requires the Coroner to sit and make enquiry, after the death of the meanest Peasant, (for saith the Statute in that case provided) the King hath lost a Subject, and must have an account thereof. How much more then, when an Ab­ner, [Page 6] a Prince, a great man falles, ought whole Israel by the same bond of love, to stand u [...] as one man, and require satisfacti­on for his death? that as it is, ver. 28. The Kingdom may be guiltlesse before the Lord for ever, concerning the blood of Abner. David fore-sees a black storm comming, and ther­fore labours to make his peace with God and Men, laying open unto them, the man­ner, & nature of Abners fall, in these words, ver. 33. Died Abner as a fool dieth? and prayeth unto the Lord to reward the evil doer, according to his wickednesse, ver. 39. and (digito monstrat hominem) points out with his finger to the eyes of all the mour­ners in Israel, Joabs evil and wickednesse, like Cains brand-mark on his forehead, to be the shedding of bloud, innocent bloud, Princes bloud: for saith the King to his ser­vants, Know ye not, that there is a Prince, and a great man, this day fallen in Israel?

Scelus aliquis tutum, nullus securum tulit, saith Seneca, a man may commit theft, rape, murther, &c. so secretly, that neither the Sun, oculus mundi, the worlds great eye, nor mans eye seeth it not: But all things are na­ked and open unto his eyes, with whom we have to do, Heb. 4. 13. but that, Erynnis conscien­tiae, [Page 7] the Worm of conscience will be alwaies checking, and gnawing, and griping of him for them, with pangs as bitter as Hell. Let Richard the third deny this if he could speak but once again, was not his hand still upon his Dagger, being afraid that every one met and found him, would slay him? did not the bloud of the harmlesse infants he caused to be slain, that they might be a foot-stool to mount him into their throne, so trouble him, so disquiet him, that either sleep departed from his eyes, as it did from Ahasuerus, Esth. 1. or he was so frighted in his sleep, with dreadfull apparitions of ugly Devils, haling and tearing of him into pie­ces, that his life was burthensome unto him? Let Joab speak what one comfortable day or night he enjoyed, after the slaughter of a good Prince, I had almost said the best of Princes. In the day time, trepidat ad a­rundinis umbram, he is afraid of his own sha­dow; in the night, the cracking of a few Chest-nuts in the fire terrifie him: So that herein is the Prophecie fulfilled, Isa. 57. 21. non est pax impiis, there is no peace unto the wicked, saith my God; or otherwise perhaps, Joab may vaunt it for some few years, or daies over his prey, in great Gallantry, out­ward [Page 8] Pomp, magnificence, and statelinesse, but so sure as the Lord lives, his end shall not be peace, neither shall he go to the grave in a full age, as a rick of Corn commeth in due sea­son into the barn, Job 5. 26. and to this effect speaks David, Psal. 37. 35, 36. I have seen the wicked strong, and spreading himself like a green Bay-tree: Yet be passed away, and to be was gone, and I sought him, but could not find him; and no wonder, for evil shall hunt the cruel man to destruction, Psal. 140. 11. and such is the justice of the Almighty, that commonly, that as he made a pit, and dig­ged it, so he should fall into the pit that he made, Psal. 7. 15. and,

then evil watch, evil catch. As Tomyris said unto Cyrus who had formerly slain hir son, cutting off his head, and casting it into a Tub of bloud: sanguinem sitisti, sanguinem habes, bloud thou thirstedst, drink thy fill, and as I have done, saith Adonibezek, Judg. 1. 7. so God hath rewarded me. Even so, us our Abnor, our great man in the Text, falls by the h [...]nd of Joab, so Joab must look to [Page 9] have his fall too, although it be many years after, by Benaiah, 1 Kings 2. 31, 32, 33, 34. and the curse of Jehoiakim King of Judah, shall follow him to his grave, Jer. 22. 18. There shall be none to lament him, say­ing, Ah my Brother, or ah Lord, or ah his glo­ry. And let all true hearted Israelites speak as Cushi did to David of Absolom, 2 Sam. 18. 32. So let all the Enemies of the Lord, their King perish, and be as Joab is.

The Text is a vindication of Davids in­nocencie in, and a lively description of Ab­ners death, wherein let us consider these five particulars.

1. His qualities and so he was no mean man sprung from the dunghil, or Ale-tap, no broken Citizen, or bankerout Gentle­man, no Mechanick, or Artificer, none of the base condition of Davids followers, when he fled from Saul, 1 Sam. 22. 2. but he was Ishbosheths staff, the supporter of Sauls house, and the glory of that Diadem, and so the Pen-man sets him out two waies,

• 1. As a Prince.
• 2. As a great man.

1. As a Prince; unto which the Latine word hath a near relation, Princeps, the which signifies a chief head or ruler : secretly inssi­nuating, [Page 10] that as of a head he ought to be defended and made much of, because life consists so well in the head as in the heart; then as a Ruler he ought to be obeyed and feared, according to Saint Paul's rule, Rom. 13. 1. Let every soul be subject to the higher Powers: but Joab had learned in­stead of Obsta principiis, Obsta Principibus, withstand the beginnings of sin, stifling the first conception of murther in his heart, to promote it, and give life unto it by the fall of a Prince; and so hath received to himself condemnation, ver. 2.

2ly, The Hebrews use many words, si­gnifying a Prince, but I shall make use but of one, and that is Naghidh, carrying this sence, Dux, Princeps, a Captain and chief Commander, ordering, disposing, and giving rules to Souldiers, to go out and come in, to draw and to sheath their swords: and such a Prince was Abner, and a valiant Prince: but whom Ajax cannot conquer, Vlysses will undermine by trea­son; For know ye not that a Prince, and a great man is fallen? And so I passe to the second Branch.

2. As a great man. As when Ephraim spake, there was trembling, Hos. 13. 1. [Page 11] As when the Lion roars, who will not be afraid? Amos 3. 8. even so, when this great man speaks, not onely the inferiour beasts of the Forest, but even the Lion himself coucheth, as is clear in the 11 verse, before the Text; and if a bare hand upon the wall, did so starcle Belshazzar in his cups, when men are most Pot-valiant, and in the Guard of his Princes, and making metry with his wives and concubines, that his countenance chan­ged, the joints of his loins were loosed, and his knees smote one against another, Dan. 5. 6. How will Joab look? How will Jo­ab stand? How will he shift when the great God shall make inquisition for this great mans blood? Psal. 9. 12. Davids heart smote him for cutting off but the Lap of Saul's garment, 1 Sam. 24. 5, 6. How then deeply may they be touched, that had a hand in cutting off the head of the Lords anoin­ted? for the greater the person, the great­er is the sin in them that conspire his death. Kings and Princes, and great man in au­thority, are termed gods by Gods own mouth, Psal. 82. 6 and to act Treason a­gainst such, is to be treacherous to God himself, for which cause God spared not [Page 12] the Angels that had finned, but cast them down into hell, and delivered them into chains of darknesse to be kept unto damna­tion, 2 Pet. 2. 4. What Christ spake in another kind, holds true in this, Matth. 25. 40. In as much as ye have done it unto them, ye have done it unto me.

Another particular is, the manner of this great Princes death, & so he is not threatned a fall, as God told Adam, that if he should eat of the tree of knowledge of good and evil, in that day he should die the death, Gen. 2. 17. for then he would have looked about him, either to prevent his fall, or to make a good preparation for his soul a­gainst his fall; as the wise Steward did for his body, Duke 26. 4. but in the present tense, occidit, is fallen, noting the sudden­nesse of his death, and his unprovidenesse for his grave, Joab not onely labouring to kill his body, but so far as he could his soul too, like as the Italian I read of endevou­red to serve his enemy overcome in duel; wherein we may observe,

1. Prov. 12. 10. The mercies of the wicked are truel.

2ly, The uncertainty of our death, we have one way into the world, but many out.

as sometimes by fire, famine, plague, water, sword, like Abner and Joab. And this con­sideration, should move us to look for that in every place, which every where looks for us. Pharaoh tasted of deaths Cup in the deep Sea. Herod upon his throne Eglon sunning himself in his Summer Parlour. Amnon when his heart was merry with wine. Ahab in the battel. Zenecharib in the house of his God. And who amongst us can coast of to morrow, for we know not what a day may bring forth? Prov. 27. 1. Let it be our wisedom then,

1. So to live, as if we were alwaies dying, and giving up our accounts to the great judge of Heaven and Earth of our several stewardships.

2ly. With Joseph in the time of famine; with Solomons Pismire in the harvest time; and with the wise Virgins, in the acceptable time, to provide oyl for our Lamps, that we may be found a people ready prepared for our God, when he shall knock at our door, and call us.

[Page 14] 3ly. To pray alwaies as the Church hath taught us, From sudden death, Good Lord deliver us.

3ly. The next particular is, the time of Abners fall, and that is said to be, hoc die, this day, Know ye not, that there is a Prince, and a great man, this day fallen in Israel? This was a day of darknesse, and of black­nesse, a day of clouds, and obscuritie, Joel 2. 2. a day of heavinesse and mourning, a stormy and watery day: and in a word, such a sad day to David, and all Israel, as if as one man they had combined to revive their Abner with their tears, as Christ did Lazarus, John 11. or if they could not do that for him, yet they would witnesse to the world their love to him, and how wonderfully they lamented his losse. To love a rich man, and a great man living, is no news, the living dog being better than the dead Lion, Eccles. 9. 4. and moreover every mans affection almost extending more, propter sua, than propter se, for his private profit or preferment, than for any parts or goodnesse he finds in him, like drones which haunt the Hive for the honny sake: but to love him dead, when he can do him neither good nor harm, is rara avis, nigro­que [Page 15] similima cygno, a rare quality hardly to be found among the sons of men: and yet this was Davids case, Israels case for Abner, and ought to be our case for our Prince, and great man, that is this day fallen in our Israel. And so this leads me to the next particular.

4ly. The place where he fell, and that is said to be Israel; he fell not amongst the barbarous Gothes and Vandals, amongst the Turks and Cannibals, amongst the inhuman Switzers, in the Conquest of the Thuricences in battel, Anno Dom. 1443. or amongst the Numantines, who vowed not to break their fast, but with the flesh of a Roman, nor drink till they had tasted of the blood of an Enemie; or amongst the heathen and un­circumcised: but in Israel, where God was known in her Palaces, Psal. 48. 3. but in Is­rael, where his wonderfull acts were mani­fested; but in Israel, a peculiar people cho­sen to himself; but in Israel, where his Pro­phets taught, and his name was called up­on. Quis talia fando, temperet à lacrimis? who can restrain tears? that where there was such gracious means, there should be such gracelesse practices, by a brother­hood, like Simeon and Levi, brethren in e­vil, [Page 16] Gen. 49. 5. If this had been done at Rome, where degrading of Princes, mur­thering of heretical Princes, with their whole families, is a warrantable and meri­torious tenet, the world would not have trembled at it, nor wondered or admired it : but to be practiced in Israel, the wonder of the world, for as it is, Deut. 47, 8. What Nation is so great, unto whom the Gods come so near unto them, in all that they call unto the Lord for? And what Nation is so great, that hath ordinances and Laws so righteous? Sure­ly this makes Israels condition, equivalent to Chorozins and Bethsaidaes Mat. 11. 21. Wo to thee Corazin, wo to thee Bethsaida, for if the great works which were done in you, had been done in Tyrus and Sidon, they had repen­ted long agone in Sackeloth and Ashes. Where­fore it shall be easier for Tyrus and Sidon at the day of judgement, than for you; than for Israel. Joab and Abishai his brother were men of War, and so the lesse marvell they neither respected the person, nor place where they shed blood: but the hun­ters of our Prince, and great man to death, were not only Sword-men, but Gown-men, even wolves in sheeps clothing: and if God spared not the old world, nor Sodom nor [Page 17] Gomorrah, 2 Pet. 2. 5, 6. how shall they es­cape the judgement of God to come? and, the judgement of God is according to truth, a­gainst them that commit such things, Rom. 2. 2. Wherefore as Daniel counselled King Nebuchadnezzar, 4. 27. Break off thysins by righteousness, and thine iniquities by mer­cy towards the poor, that there be a heal­ing of thine errour; even so, my counsel to all Israel that have had a hand in the Princes death, and great mans fall, is accor­ding to that we read of, Amos 4. 12. Pre­pare to meet thy God, O Israel. For repen­tance may heal, where thy sin hath wound­ed.

5ly. Davids Proclamation throughout all Israel and Judah, to take notice of his losse, and their losse; his and their losse, as if they had with him lost the brightest star in the Firmament; or had lost their right eyes, right hands, or their right feet, or as the Church complained, Lam. 4 20. The breath of our Nostrils, the Anointed of the Lord is taken from us, of whom we said, Ʋnder his shadow we shall be preserved alive among the Heathen. How hath the Lord darkened the Daughter of Zion in his wrath, and hath cast down from Heaven unto earth the [Page 18] beauty of Israel? draw near, behold, and see what a Prince, what a great man is this day fallen. Know ye not, that there is a Prince, and a great man fallen this day in Israel?

1. The causes moving David to publish this Proclamation, were v. 37. his Innocen­cy, to clear him in the face of all the peo­ple, that he had no hand in spilling this innocent blood, finding no fault in the man, of those things whereof others accu­sed him, as Pilate said of Christ, although with a better mind, Lu. 23. 14.

2ly. To make Joab the more odious to the people for executing such a rash, and malicious, and unnatural fact. As Jerobo­am is stigmatized with this brand-mark, lying in his Grave, Jeroboam the Son of Nebat, who made Israel to sin; and as Judas the Traytor with this, Judas Iscariot who betrayed his Master. So Joab hath this spot and blot upon his Coat of Arms, to be seen & read of all ages: Joab that in the time of peace slew Abner in the Gate, v. 27. And for this David, and let all Israel curse him in the words, verse 29. Let the blood of Abner fall on the head of Joab, and on all his Fathers House, that the House of Joab be never without some that have running Issues, or Le­per, [Page 19] or that leaneth on a staff, or that doth fall on the sword, or that lacketh bread.

3ly. That Joab by the sight of the pub­lick mourning, and vent which the King and People gave to their full hearts, might be convinced of his sin, and so brought to repentance. Know ye not (and thou Joab too) that there is a Prince, and a great man this day fallen in Israel?

The Observations from what hath been said, are,

Observ. 1. That great mens death, and Princes fall, ought to be lamented by all. This David confirms both by Precept and Example: and it is said Praecepta ducunt, Exempla trahunt, Precepts do sweetly al­lure, but examples do violently draw men to obedience. So that if the one or the o­ther be of force to work upon our hearts, and eyes, to weep with Jeremiah day and night, for our Abner; then look upon Da­vid, Lissen to his charge to all the people that were with him, vers. 31, 32. Rent your clothes, and put on Sackcloth, and mourn before Abner, and King David himself followed the Beer: And the King lift up his voice and wept besides the Sepulchre of Abner, and all the peo­ple wept; and vers. 33, 34. The King lament­ed [Page 20] over Abner, and all the people wept again for him: As if such a mans death can never be over-lamented. Know ye not, saith Da­vid? as if no man should be ignorant of this his duty to his Prince, to his Country. When Josiah was buried, there was so great mone made for him, 2 Chron. 35. 22. that it grew into a Proverb, Zech. 12. 11. Like the mourning of Hadadrimmon in the valley of Megiddon. Yea when Jacob, but a mean man (although father to a Prince) was buried, they made so great, such an exceeding sore lamentation for him, that when the Canaa­nites, which dwelt in the land, saw the mour­ning in Gored A [...]ad, They said among them selves, Surely this is a great mourning unto the Egyptians, Gen. 50. 10, 11. Our Abner, our Jo­siah, our Prince, our great man is fallen, and why should not we do likewise? as Christ told the Lawyer, Luke 10 37.

1. Because Princes are nursing Fathers to their people, Thus saith the Lord, Isa. 49. 23. Kings shall be thy nursing Fathers, and Queens thy nursing Mothers.

Now with what a tender love, with what strong affections? and with what vigilant care do Fathers & mothers bear their sons in their arms, and carrie them on their [Page 21] shoulders? as is the Prophets phrase. Christs commandement to the Disciples of the Pha­risees, with the Herodians, was, reddere Caesa­ri, quae sunt Caesaris, to give to Cesar those things which are Cesars, Mat. 22. 22. and if we must do this to Cesar a Paynim Empe­rour, then much more are we bound to give to Christian Kings their due, and what those things are, Saint Paul tells us, Rom. 13. 7. 1. Tribute. 2. Obedience. 3. Ho­nour. First Tribute, for their care over us, and great charge in providing for us at home and abroad. Secondly, Obedience, as our Superiours. Thirdly, Honour, as our tender Fathers, Exod. 20. 12. so that I may invert Gods own words, Mal. 1. 6. A son honoureth his father, and a servant his Master? If they be your fathers, where is their Honour? Surely they are bastards, and not sons, that will not honour their fathers, I and such carefull fathers, who wake whiles we sleep soundly, and watch, like Epaminon­das, whilst we sport our selves, and take care for us, when we little dream of their care. The Chronicles speak of Henry the 4 ^th, who being sick and in a trance, that his son and heir Henry the 5 ^th took his Crown from his beds head, and tried how it would fit his [Page 22] own; but his father recovering himself, and awaking, and missing of it, and un­derstanding the matter, told him, Ah son, didst thou but know how full of cares the Crown is, thou wouldst not be so greedy of it. And it is written of Eutrapiles, that his custome was to prefer those to honour and riches whom he most hated; thereby to fill their hearts and heads with continu­all cares and vexations, there being more gall than hony in them : so that as one spake worthily of a Bishop, Episcopatus nomen est laboris non honoris, the name of a Bishop sounds more of labour than ho­nour, unto which alludes that of the A­postle, 1 Tim. 3. 1. This is a true saying, if a­ny man desire the Office of a Bishop, he desireth a worthy work: Even so the Office of a King or Prince, speaks not so much his subli­mity or glory, as his activity for the com­mon good; and if this were well weigh­ed in wisdomes ballance, Can any Chil­dren be so unnatural, as not to lament the losse of such a father? Certes, He that hath not a tear, nay many tears for his fall, dis­covers his foul disposition, and that he hath sucked unnatural milk (like Rhemus and Romulus) of whom History makes men­tion, [Page 23] that they were nourished up by a she-Wolf. Know ye not, that a Prince, agreat man, Pater Patriae, a father of our Coun­trey, a Martyr for his Countrey, is fallen? and do not the Lamentations of Jeremy bet­ter become us, than the Canticles of Solo­mon? Do not Heraclitus his tears suis better (huic diei) to this day, than Democritus his laughter? Laugh that will (thinks Da­vid) But I will weep till I can weep no more.

2ly. Because Princes are the Ministers of God for our wealth, Rom. 13. 4. They are as Shepherds over the flock of Christ, Num. 27. 17. They are as Bucklers and shields unto the people, Psal. 47. 9. Ʋnder whose shadowing boughs our nests are built, Ezech. 31. 3, 6. They are as watchmen over a City, as the foundation to an house, as the walls to a Vineyard, as Pilots to a ship, and as the Chariots and horsemen of Israel. Now if the Watchman sleepeth, the foundation de­cayeth, the walls be broken down, the Pi­lot dieth, and the Chariots and horsemen be snatched and taken away, hath not the City, the house, the ship, and all Israel that is in it, great cause to screek and scream, and roar, and blubber their cheeks with tears, for such a losse?

[Page 24] 3ly. Because if the Title of father, which is an amiable Title, or Minister, which is a serviceable Title, cannot draw water out of the hard rock in Horeb, and your stony hearts, then lo they are called angels, 2 Sam. 24. 17. and the sons of God, which are Titles of honour indeed, Psalm 82. 6. to be the son of God is the noblest Pedigree in the world: to be as the Angels of God, is the highest promotion in heaven, and of them it is said, Heb. 1. 14. Are they not all mi­nistring spirits, sent forth to minister for their sakes which shall be heirs of salvation? I read of divers properties of Angels, which may allude to good Kings.

1. Dirigere gradientes, To guide and direct men in the right way, Prov. 23. 20. Be­hold I send mine Angel before thee, to keep thee in the way, and to bring thee to the place which I have appointed.

2ly, Confortare deficientes, To comfort the broken hearted, and to relieve those that are in want. Gen. 21. 17, 19. The An­gel of God called unto Hagar in distresse, and shewed her a well of water, whereby she and her child were preserved from death, and 1 Kings 29. 5, 6. The Angel of God brought bread and water to nourish Elija [...] in his distresse.

[Page 25] 3ly, Flagellare praevaricantes, To scourge those that do amisse: thus the Angel of the Lord smote in the Camp of the Assyrians, one hundred fourscore and five thousand in one night, 2 Kings 19. 35. and 2 Mach. 3. 26. We find how Heliodorus was beaten with sore stripes for robbing the Temple, that at his return he certified his Master, that if he had an enemy traytor, he should send him to Hierusalem, and from thence he should receive him well scourged, if he escaped with his life. Cautiores exemplo vos. If one Angel of God could do such execution upon malefactors, how should ye be afraid to do any thing to grieve him, when he hath mo than twelve legions of Angels to fight his battels against offendors? Matth. 26. 53.

4ly, Gratificare orantes, To offer up the prayers of the Sa [...]nts, Rev. 8. 3.

5ly, Juvare certantes, To give aid to the servants of the living God against their e­nemies; and so when the Aramites compas­sed Samaria with a great host, and the Prophets servant was at his wits end, not knowing what to do, or whither to turn him, presently at Elisha's prayer his eyes were opened, and he looked and beheld the [Page 26] mountain was full of horses and Chariots, round about Elisha, 2 Kings 6. 17. Here ye have heard of the office of Angels for the good of man, especially for them that fear God, and Kings with Princes were ordained to the like purpose, i. e. by godly example, good Laws, and faithfull labou­rers in the Gospel under them, to lighten men to Canaan above, for

2ly, To relieve those that are in want, Thus the Kings of England have their Al­moners to fling out money to the poor. 3ly, The Apostle tells us, Rom. 13. 4. They bear not the sword for nought; for they are the Ministers of God to take vengeance on them that do evil, 4ly, Righteous lips are the de­light of Kings, Prov. 16. 13. and so stand in the gap, like Moses, between God and his people, to make their atonement for them. 5ly, To vindicate the cause of the innocent from the oppressour, and wrong­doers. To this effect speaks Solomon, Prov. 29. A King that judgeth the poor in truth, his Throne shall be established for ever, and Prov. 29. 28. and for this light to be put out and [Page 27] extinguished, this oyl to be poured on the ground, this sword to rust, this innocency to be smothered in dust and ashes, this judge of the poor, fatherlesse and widow, to be condemned, and this Angel to fall, Let us not any more cry out with the woman of Tekoah, 2 Sam. 14. 4. Help O King, but help O Israel; for a Prince, and a great man is fallen this day in thee O Israel.

4ly. Because people without a Prince, are like those Acephali, a body without a head, and sheep without a shepherd, as Orphans Fatherlesse, as Servants without a Master, as the world without a Sun. If the eye or head be cut off, surely the body will perish. If there be no shepherd, the sheep lie open to spoil by the greedy wolf and Jesuite. If the world loseth his Sun, all things wither to nought; and if the Ser­vant be robbed of his Master that feeds him fully, cloths him richly, and rewards him liberally, can their ey [...]s be dry to think of their losse? Magis c [...]rendo quam fruendo, The Sheep, the Servant, the body will know and feel their misery sooner by the want of their Prince, than they were sensi­ble of their own happinesse in him. Had I wist will not serve turn, to say they were [Page 28] deceived, to say they were not sensible of Joab's juggle, will not avail them in the day of wrath, no more than their unjust gotten riches since, by Abners fall, Prov. 11. 4. And seeing one Prince, one great man will not be suffered to reign over them, as they in the Gospel said, Luke 19. 14. How just will it be with God, as the wise man speaks, Prov. 28. 2. For the transgression of the Land, many should be the Princes thereof, whose least finger should be heavier than the others loins, as Rehoboam told the Is­raelites; and for gentle rods they should be chastised with scourges, 1 Kings 12. 14.

5ly. Princes seldom fall alone, but their Lord-like Train will as well follow them to the grave, as to the palace. If the tree be stubbed up at the root, the top branches must fall with it; the Lord avert this sad presage, if it be his blessed will.

Ʋse Is for our Instruction.

1. To lament over, and for our Abner. As the Turks have a Proverb unto this day, when they would expresse their grief, in the privation of any comfort, Great such a one is dead, as if all their hopes were bedded with him, and all their joyes were nipped in the bud. And as Phinehas his wife hear­ing [Page 29] that the Ark of God was taken, 1 Sam. 4. 21. presently fell into travel, calling hir Sons name Ichabod, for saith she, The glory is departed from Israel. Even so, every true Israelite may speak, Ichabod, our glory is de­parted from us. Abner is fallen, great Abner, and not more great than good; Of whom it may be said, as Pharaoh of Joseph, Gen. 41. 38. Can we find such a man as this? and yet this Abner, this great man is fallen: the Lord be good unto our Israel, that all Israel falls not presently after him.

Ob. If your Abner were so great, so good, why did not God suffer him to grow to a good old age, as he once promised Abraham? Gen. 15. 15. Nay, why did God suffer Joab to mow him down like grasse, before his eye was satisfied with seeing, his ear with hearing, and his heart with lusting? Eccles 1. 8. Ah certainly, latet anguis sub herba, there was some Pad hidden under this straw, Some Achans wedge of gold, Some abominable execrable thing in him, that God brought him down so suddenly, so wonderfully, as it is said of Jerusalem, Lam. 1. 9.

Ans. 1. It is not for dust and ashes to enter into, arcana Dei, Gods secrets, or dive into Gods Cabinet counsel, lest whilst we seek [Page 30] to know those things that are not revealed' we sind not the comfort of those things that are reveiled. It was wittily answered by one that was asked what God did before he made the World: makes this reply, He made Hell. for such curious Inquisitors as thou art; quae supra nos, nihil ad nos, those things that are above our sphere, belong not unto us to search into: Peevish curiosi­tie in man below, is detested by God above. As the Master of the house said to his La­bourer, Mat. 20. 14. So I speak to thee, Friend, take that which is thine own, and go thy way, and let the rest alone.

2ly, Who art thou O man that conten­dest against God, or pleadest with God? Rom. 9. 20. Wilt thou take Gods glory a­way, and give it to another? Isa. 42. 8. Wilt thou wrest the sword out of the Lords hand, and maintain justice in thine own? Shew me thy warrant from Heaven for this? Shew me any Law of God, or any Law of man for this.

Ob. 1 Sam. 15. 3. 33. Did not the Lord command Saul to smite Agag King of the Amalekites? and when Saul had spared his life, did not Samuel hew him into pieces?

[Page 31] Answ. But our Abner was no Agag, our Joab no Samuel, and so I proceed.

3ly, Isa 57. 1. The righteous perisheth, and no man considereth it in heart, and merciful men (and Kings too) are taken away, and no man under­standeth that the righteous is taken away from the evil to come.

4ly, God might suffer Abner to fall for the greater aggravation of Joab's condemnation.

5ly, Suppose our Abner, our Prince, our great man, had sin in him, as there is no man that sinneth not, saith Solomon, 1 Kings 8. 46. and to the like effect speaks John, 1 Ep. 1. 8. yet Religion, yet Charity thinketh no evil, 1 Cor. 13. 5. that he was not guilty of so soul a crime, that nothing could expiate his sin, but his Fall.

2ly, It teacheth us, that it is a great shame for any of our eyes to be dry in such a ge­neral losse, and publik calamity. Jacob wept and mourned for his Joseph, and would not be comforted, Gen. 37. 35. how much more cause have we to mourn for the losse of our father, our nursing father? It is observed, that the love of Parents de­scends and flows, with a greater stream to their children, than childrens love ascends upwards to their Parents, and this God [Page 32] shews, Isaiah 49. 15. Can a father forget his child, or a woman not have compassion on the son of her womb? but he saith not, Can a child forget his father? as if that were too frequent, too common, and lay at every mans door: but spero meliora de vobis, I hope better things of you, and that ye have learn­ed better things, and your duty better, than to set light by your father, Deut. 67. 16. We take much notice of those whose conscien­ces are so seared, and hearts hardened, that have not a tear at their fathers grave; and God and angels will take notice of us for stupidity and blockishnesse, if we will not weep for our Abner, our Prince and great man that is fallen.

3ly, If prayers and Supplications ought to be made for all men, but especially for Kings and all that are in authority, 1 Tim. 2. 1. then consequently it must follow, that their deaths ought to be lamented more than other mens, and if so, then

Ʋse 2. Is for reproof.

1. If those that rejoice and glory in their shame, Phil. 3. 19. whose end without great Repentance will be their damnation. One boasteth that he subscribed to the lions death, another that he tried the lion, an­other [Page 33] that he sentenced the lions damme, another that he slew the lion, another that he shared of the lions skin; but if there be a wo unto them that speak good of evil, and e­vil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sowre, Isa. 5. 20. then as Jacob said of Simeon and Levi, Brethren in iniquity, Gen. 49. 6. Let not my soul enter into their secret, and my glory be not joyned with their Assembly; for an horrible curse and wo, like the sin of Cain, lieth at their door.

2ly, Of those that had the least hand in, or approved of Abners fall. Certes many men with Pilate, will seem to wash their hands clean from his blood, because they were no principal actors in it, but qui non vetat peccare, quum potest, iubet, saith Seneca, He that is not with me, saith Christ, is against me, or he that hinders not a foul fact, but ap­proves of it, is as guilty as the principal in it. Abner is fallen, by whom and whose means? the scruple is resolved, verse 30. of this Chapter: so Joab and Abishai his brother slew Abner, Abishai being privy to the murther, and not preventing it, is counted by the Spirit of God, as deep in blood, as the bloody executioner of the [Page 34] Treason, Joab himself; David killed not Ʋriah, but the men of Rabbab: yet because he plotted and conspired against his life, and was well pleased with his death, Nathan tells him point-blank, and in plain terms, 2 Sam. 12 9. Thou hast killed Uriah the Hit­tite with the sword, and hast slain him with the sword of the children of Ammon : Now there­fore the sword shall never depart from thine house. Ahab was not accessary unto Naboth's stoning, but his wife Jezabel, who made use of his Seal unto the Elders and Nobles that were in his City, that they might de­prive him of life and Vineyard : yet he ap­proving of what was done, and rejoycing in his spoil and prey that he had taken, Elijah the Tishbite meets him, and upbraids him of cruelty, covetousnesse, and blood, 1 Kings 21. 19. Hast thon killed and also taken possession? therefore in the place where dogs lick­ed the blood of Naboth, shall dogs even lick thy blood also. And in this sence, Saul bewail­ed his sad condition, and acknowledged his unworthinesse and unfitnesse to be a Minister of the Gospel to the Gentiles, be­cause he persecuted the Church of God, and had a hand in Stevens death, not as one that murthered him, as a cut-throat, but al­lowed [Page 35] and applauded them that acted that villany, as his own words best speak it, Acts 22. 20. Lord, when the blood of thy Mar­tyr Steven was shed, I also stood by and consent­ed to his death, and kept the clothes of them that slew him. Now the Marginal Note saith, this is properly spoken, for Steven was mur­thered of a sort of rude rakehels, not by order of Justice, but by open force, and he liking of what was done, and lulling, and spurring them forward unto it, ac­counts himself a chief instrument in the conspiracy of robbing God of a Saint, the Church of a pillar, and the world of a bright shining light, which would have en­lightened them that fit in darkness to the true light, Iohn 1. 9. and so to the light of heaven. As the intruders into other mens Rectories plead for themselves, that they thrust them not out, when they are conten­ted to inherit their possessions, and eat up the bread that should feed the right owners and their children, approving of the Sequestration: even so there be, that plead not guilty of Abners fall, when in their hearts they cryed C [...]ucifige, let him die, and stroked the contrivers of his ruine: but how one or the other can answer their jug­gle [Page 36] before God, who judgeth righteously, & taketh the affection and will for the deed, I am ignorant, unlesse it be with speech­lesness, like to him that came to the wed­ding feast without a wedding garment, Matth. 22. 1 [...]. and so partake of his porti­on and bitter potion.

3ly, Those that reviled Abner living, and detract from him much more being fallen, their greatest religion is ill byassed, which is to speak evil of their Prince. He that is most foul mouthed like Shimei, is held fit­est to be a States-man, and have a hand in reformation. When Paul had called Ananias whited wall, and the standers by check'd him for reviling Gods high Priest : he ac­knowledged his errour, saying, I knew not that he was the High Priest, for it is written, thou shalt not speak evil of the ruler of thy people, Acts 23. 5. from whence may be inferred, that to calumniate him is sin.

4ly, This highly reproves those Servants of this Prince, this great man, that helped to pull him down. Gravior inimicus qui latet sub pectore, a bosome enemie is of all the worst. When Caesar was stabbed in the Se­nate house, and seeing Brutus acting his part amongst the Conspirators, it cut him to the [Page 37] heart, using these words, [...], what and thou too my son Brutus? then fall Cae­sar: even so, for a Prince to bring up birds to pick out his own eyes, and breed vipers to sting him to death, it cannot but much adde to the bitternesse of his fall, and this made David to complain so sadly, Psal. 41. 9. That his friend, his familiar friend, whom he trusted, which did eat of his bread, lifted up his heel against him: that is, like a wild horse to kick at him, and trample him under his seet. Of all injuries there are none stick so near to a man, or go so near to his heart, as, bene facere, & male audire, to do well, and to be rewarded ill, by a Servant, or any o­ther ingratefull wretches. The Oxe knoweth his owner, Isay 1. 3. and for a man not to know his master, and maker, is worse than brutish: and deserves nigro carbone notari, to be branded for a vile man indeed. A houshold enemie is noted by Christ for a sharp plague, Mat. 10. 36. and yet such is our Abners con­dition to fall by such. Joab, had Zimri peace that slew his Master? 2 Kin. 9. 31. then look for no peace living or dying.

Obs. Occidit, is fallen; from whence may be observed, that death is no de [...]th to them that die in the Lord. It is but as a sleep, [Page 38] from which they shall be awakened at the sound of the last Trumpet. And in this sence saith Christ to his disciples, John 11. 11. Our friend Lazarus sleepeth, but I go to wake him up. It is but as a falling to the earth, from whence we through Gods might, recover our selves, and rise again. It is but as (Requie­torium) a Bed of rest : as Isay shews, 57. 2 They shall rest in their Beds, every one that walketh be­fore him: and men go not to bed to lie there for ever, but some short time. It was said by a Jester unto a great man, If I fall, I can rise again, but if thou fallest, thou wilt never rise more; but this holds true of the faithfull in general, Dan. 12. 2. they shall rise to everlast­ing life; thus David tells not his servants, A Prince or a great man is dead, but is fallen, being assured that he should rise again (like Antheus) with greater strength, and courage, and honour, and glory, than ever he enjoyed before, like Damascens wise, yet deposed King, as we read of in M. Bunnyes resolutions.

Ʋse Here is comfort for Abners friends, that although his body is sown in corrup­ion, yet it shall be raised in incorruption. If it be sown in dishonour, yet it shall be raised in glory, 1 Cor. 15. 42, 43. that although he was conquered by [Page 39] Treason, yet he is Conquerour over all his enemies, and greatest Traytors, death, sin, and Satan; that although he be fallen, yet he is mounted up aloft upon the wings of Cherubims and glorious angels, like Lazarus, into the bosome of his father; that although he be losse to them, yet their losse is his gain; for instead of war he finds peace, instead of sorrow, joy unspeakable, instead of vexation of spirit, The things which eye hath not seen, ear hath not heard, neither have entred into the heart of man, 1 Cor. 2. 9. instead of a corruptible Crown, an incorruptible, Chap. 9. 25. Instead of a Crown of thorns, a Crown of ease, instead of an earthly Kingdome, a Kingdome which endureth for ever, even the King­dom of God and of Christ, instead of earthly treasures, heavenly, instead of buffet­ings, reproaches, spittings in the face, kisses, with sweet embracings; Instead of Apage, Eu­ge, be gone, We will not have this man reign longer over us, welcome, and well done good and faithfull servant, enter thou into the joy of thy Lord, Matth. 25. 23. instead of the society of beasts, such as Paul fought withall at Ephesus, the fellowship of glori­fied Saints and Angels. Iacob in his dream [Page 40] saw a Ladder, the foot thereof stood upon earth, but the top reached up to heaven, Gen. 28 12. and by this Ladder, our Ab­ner, our Prince (like an Angel of God) is ascended up thither. Question not this, O man, whosoever thou art; for he was li­ving, a living pattern of vertue and godli­nesse to all. 1 For sobriety; for who could detect him of drunkennesse? 2ly of chasti­ty; for who could blemish him of un­cleanesse? Posse, & nolle, nobile, What Ca­stle by promotion, or bribes, or command cannot a great man scale? and not to sub­due it to his power and lust, is Prince-like indeed. 3ly, Of Piety, Religion, being diligent in Prayer, sincere in his devotions, and admirably attentive in hearing of Ser­mons, and that sometimes in my eye. 4ly, Of knowledge and learning; witness his Book entituled [...], which few Bishops with all their learning and rea­ding could outrun, and witness his Dispu­tation with the Scotch Minister, who shall be nameless, and whom he so foiled by ar­guments, that whereas before he was his bit­ter enemy in Pulpit, and out of it, he set forth unto the world his own recantation, and his Princes vindication to undeceive [Page 41] his people. 5ly, Of bounty and liberali­ty to his followers, I, and to some ingrate­full, and undeserving followers. 6ly, Of patience; for after the example of Christ, 1 Pet. 2. 23. Being reviled, he reviled not a-again: when he suffered, he threatned not, but committed it to him that judgeth righ­teously. 7ly, Of magnanimity; being as daring as a lion, as some of his own Cap­tains can speak, and would have proved it in red letters, (if he might have been suffer­ed) wrote with a pen of iron. 8ly, Of compassion; lamenting the losse of his ene­mies, as if their blood had been drawn from his own heart. Iulian honoured those Souldiers that died in his war and service, but he those that died in the war against him. 9ly, Of affection to his wife; so that as Solomon speaks of the good woman, I may truly aver of him, Prov. 31. 29. Many hus­bands have done vertuously, but thou surmount­est them all. 1. For fidelity to her bed, a rare thing to be found in great men. 2. For affability and kindness to her, [...]ving her as his own soul. 3 For indulgencie over his and her children. Now laying all these together, as so many steps or stairs, or stakes of the Ladder, doubtlesse his works [Page 52] follow him, Rev. 14. 13 and he is passed and gone to your father, and his father, to his God and your God. Wherefore comfort ye one another with these words, 1 Thes 4, 18. And as Christ said to the daughters of Ie­rusalem, Luke 23. 28 Weep not for him, but for your selves, left as a prey to the wolf, hur­rying and worrying Christs flock.

Ʋse 2. Abner is fallen. As the Widow of Zarephath spake to Elijah, 1 Kings 17. 18. O thou man of God, art thou come to call my sins to remembrance, and to slay my son? Even so, Abners fall should put Israel in mind of their sins, which have pulled him down from his Throne, and of a sudden Repentance, lest they follow him to the grave. If old Eli was punished for the iniquity of his sons, 1 Sam. 3. 12, 13, 14. then by the same rule, a Father of his Countrey may suffer for the wickedness of his children and people.

Obs. 3. Hoc die, This day; from whence I observe, that all men have their falling day, The Sun that now shines will set, the Moon that now is at Full will wain, the see that now flows will ebbe. After a Spring will follow an Autumn: after a Summer comes a hard Winter, and after the green blade comes a harvest. Death thrusts in [Page 53] his sickle, and the fairest corn falls to the ground. Wise men die, and also the igno­rant and foolish perish together, Psal. 49. 10. I said ye are gods, but ye shall die like men, and fall like others, 82. ver. 7. All flesh is grasse, and all the glory of man like the flower of the field, the grasse withereth, the flower fadeth away, because the Spirit of the Lord blow­eth upon it. Surely all flesh is grasse, omnis Caro, all flesh, the flesh of Princes and great men, so well as of the Peasant and begger. Paul saith, Heb. 9. 27. Decretum est omnibus mori, There is an appointed time for all men to die. All the seed of Adam have had their day. Noah, Abraham, Isaac, Iacob, Solemon, Sampson, with our Abner. Know ye not that there is a Prince and a great man fallen this day in Israel?

Ob. If God bounds mans life to an ap­pointed time, to a day, then Ioab seems to fulfill the good pleasure of God, in giving a full period to Abners life: he was but as the Atropos to cut the threed of his morta­lity asunder, and so how could this be said to be sin in him?

Ans. Cain might plead the same Argu­ment in murthering of his brother Abel, but how displeasing it was to the most high, let [Page 44] his punishment, let his yellings and roar­ings witnesse to the world.

2ly, Although mans appointed time be known to God, yet it is unknown to man: so he is called Palmoni, which signifies a se­cret number, because he knoweth the num­ber of our dayes, which is secret and hid­den to us; for as Christ spake of the end of the world, Mat. 24. 36. so may I speak in this kind, Of that day and hour knoweth no man: And so it must needs follow, that Io­ab's wickednesse was Monstrum, horrendum, most hainous and detestable.

Ʋse 1. All men have their falling day. Be wise now therefore O ye Kings, be learned ye Iudges of the earth, serve the Lord in fear. Fe­riunt ceisos fulmina montes, the higher ye are, the more ticklish ye stand, and the more ready ye are to fall : ye stand upon slippe­ry places, and are suddenly cast down, con­sumed and perished, Psal. 73. 18, 19. Quem dies videt veniens superbum, hunc dies fugiens videt jacentem. Whom the morning behold swelling and strutting like the proud Pea­cock, the Evening beheld wallowing in his own blood and gore. Know ye not that a Prince is fallen this day? The day of great men is no longer than the poor mans day; [Page 45] and therefore it will be their greatest ho­nour and wisdome to work out their salva­tion whilst it is day, Phil. 2. 12. Heb. 3. 13. For the night cometh, when no man can work, John 9. 4.

Ʋse 2. Here is instruction for inferi­ours, to pray with Moses, Psal. 90. 12. Lord teach us so to number our days, that we may apply our hearts unto wisdome, and there is no wisdom like to that of looking well to the better part with Mary, and gaining of hea­ven. It is written of Alexander the great, that a little pit held him after his death, whom the whole world could scarcely con­tain living, and so he was still crowding for more elbow room, according to that of the Poet.

And of Franciscus Borgia, seeing a little Tomb and Coffin to contain all the Prince­ly glory, power and magnificence of that great Empresse Augusta, that he departed from her Funeral, saying, Mortem Augustae si­bi vitam attulisse, that her death should give him life. Even so let the consideration of the mortality of our bodies, quicken us, and put life into us, to labour for the im­mortality [Page 56] of our souls in blisse. Let the me­ditation of sic transit gloria mundi, all earth­ly glory vanisheth immediately like flax that is set on fire, as the Master of the Ceremo­nies was wont to speak to the Pope, the first day of his inauguration, mind us to seek after the things above, Col. 3. 1. which fade not nor fail not, Luke 22. 33. It was the saying of Augustine, nescis qua hora veniet, vigila, ut quod nescis quando veniet, pa­ratum te inveniat quum venerit: & ad hoc for­te nescis quando veniet, ut semper paratus sis, the which I may interpret by our Saviours own words, Matth. 25. 13. Ye know neither the day nor the hour when the Son of man will come: watch therefore, that when he cometh he may find you well-doing. And for this cause of that day and hour knoweth no man, that every man should watch and be found a people ready prepared for the Lord, Luke 1. 17. and so enter into the Kingdome prepared for them from the be­ginning of the wotld, Matth. 25. 34. When Pharaoh, Abimelech, Sisera, Herod, Abner, least dreamed of their fall, then their day was at an end: Let then Abolibah learn to be wise by the punishment laid upon her si­ster Abolah, for what is spoke of Abner here, [Page 57] will be verified of all in the same sence, al­though not words, Know ye not, that a Prince, and a great man is this day fallen in Israel?

Obs. 4. In Israel. Gods Church is not free from spots. In Paradise there was a dead­ly stinging Serpent, in Christs bosome a Juda [...]. In the fairest garden Later anguis sub herba, will be some venemous creature. Isra­el was a nursery of Religion and Prophets: It was the Lords peculiar treasure, Exod. 19. 5. and Vine, and yet lo this treasure hath a canker, this Vine a deadly Viper couch­ing under her branches to sting Abner unto death. Know ye not that a Prince, and a great man is fallen this day? How? By Treason. Where? In Israel. whom? By Joab. I might en­large my self farther, but I will conclude all in a few words.

The Allusion.

1. Abner died when he least thought of death: even so our Prince and great man, is pulled down to his grave in the flower and strength of his years, when he least thought of the turning of the Sun [...] Cesar being asked what death he would choose, answered, no lingring, but a sudden death, [Page 48] and this our Prince enjoyes, being alive, and dead in a moment; the breath of man can scarce pronounce so fast, Est, but the Ec­cho answereth as fast, Non est, he is fallen.

2ly. Abner died a violent death: even so our Prince by unmercifull hands on every side is bereaved of his life; Gebal, Ammon and Amalech, Edom and Ishmael, Moab and the Agarims, Jesuites and Zamzummims, Deut. 2. [...]0. that is, a people, who called them­selves Rephaims, preservers or Physicians, to heal and reform vices, but played the De­vils to open a gap to let in all heresie and abomination, and wickedness and pro­fanesse, and covetousness which is idola­try; These all of them have taken crafty counsel against him, Psal. 83. 3. and wor­ried him, and dethroned him, and like Cannihals have devoured him.

3ly. Abner was evil spoken of by Joab, and his innocency tainted and spotted by him, and his integrity and best meaning misconstrued and misinterpreted, 24, 25. ver. Even so, our Prince, our great man, was calumniated and reproched in the Ar­my by rude Souldiers, In the City by igno­rant Ephesians, Factious Schismaticks, and [Page 49] many pratling Diotrephe's. In the Countrey, by Copper-Smith Alexanders, and giddy-brained Athenians, stil longing to hear, and tell news, sucking in all poison, and then spewing it out to the disgrace of their Prince. This was Christs lot and portion, Isa. 53. 3. to verse 12. and certainly (how ever the world deem of it) that servant is highly honoured, that is admitted to drink of his Masters cup. If they have done these things to the green tree, what may they not, will they not do to the dry? Luke 23. 31.

4ly, Abners fall was lamented by all Is­rael, unlesse it were by cursed Joab, and his wicked brood, verse 32. Even so our great mans subversion did afford much lamenta­tion in our Rhama, where among the more godly and constant godly ones, there was weeping, and mourning and howling for th [...]ir Abner, for their Prince, because he was not, Matth. 2. 18. Perhaps there might be some greedy of prey might rejoice in his fall, that they might rise and step into his seat; but as Christ prayed for his malefa­ctors, so pray I, Father forgive them, for they know not what they do, Luke 23. 34. That Crown must needs be dear bought, which is purchased with blood, and an ill consci­ence, [Page 50] and the losse of a soul, as Alexander the sixth sold his soul to the Devil, to ad­vance him to be Pope. The Romans were wont to begin their Epicedies after the death of their Worthies, with Augustus mortuus est, the King is dead; the tidings of Augustus death made a Land flood over all Rome: And why should not Abijahs sad ti­dings of Princeps occidit, our Prince is fal­len, turn our Israel into Bochim, a valley of tears? Unlesse we have eyes and will not see, and hearts that will not understand, the which was one of Pharaoh's plagues, We never had more cause to pour out water before the Lord, than this day, 1 Sam. 7. 6.

5ly, Abner falling, Ish-bosheth presently fell, with those adherents to them both, 2 Sam. 4. 7. Even so, our Prince and great man falling, how many hundred Families that are bread at his Table, and were che­rished by our good Abner, were utterly rui­ned? The Peers lost the honour of their birthright, and some of them their lives. The Bishops, Deans, Arch-Deacons, with the learned Clergy lost their Livings, and Liberties. The Gentry their Estates; and have not all cause to cry out, as Elisha did [Page 51] after Elijah, when he was taken up into heaven, 2 Kings 2. 12. My father, my father. What shall we do? as the servant of the man of God said, Chap. 6. 15.

6ly, Abner signifies the fathers Candle; and what he was by name, our Prince was by nature, a bright shining light and Can­dle, as it was said of John Baptist, John 5. 35. and this Candle being put out, we must needs walk in Egyptian darknesse, and dark­nesse is none of the least plagues.

7ly, Abner was gulled of his life under a colour of kindnes, v. 27. Joab pretended love, but intended murther. Mol in ore, verba la­ctis, fel in corde, fraus in factis, he had ho­ney in his mouth, but gall in his heart, he spake to him peaceably, but struck him to the heart. Even so our Prince was fed with golden promises, and Naphthalies goodly words, that they would make him the grea­test Prince in Christendom, if he would null Bishops, Confirm the Parliament du­ring their own pleasure, Resign the Militia into their hands, which having obtained, and all they could ask, at last cut off his head with his own sword, as David served Goliah, 1 Sam. 17. 51. And so let us pray,

[Page 52] From the Crafty Counsel of Abithophel,

From Rabshakeh's railing, & Shimei's cursing,

From Iudas's kisse, and Joab's bloody hands, Good Lord deliver us.

From all false Doctrine and Heresie,

From hardnesse of heart and privy conspi­racy,

From sudden death and Jesuitical cruelty, Good Lord deliver us.

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 [Page 54] 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 Micai­ahs, 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 servi­tutem, serves an hard Apprentiship, as Ja­cob 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 [Page 55] 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 un­lesse [Page 56] 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 righ­teous, Psal. 34. 19. As the stones that were for Solomons Temple, were sawen and squa­red, 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 buil­ding, whereof Christ Jesus is the head cor­ner 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 har­vest cometh : even so, this is the condition of Gods Holy Land, to be tilled, and har­rowed, 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 unquencha­ble fire, Mat. 5. 12. Afflictions, as it is said [Page 57] 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 a­bout Samaria, 2 Kings 6. 14. even so the righteous, like the man of God, are com­passed 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 mour­ners, 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 de­licious 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 whoso­ever 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 King­dom [Page 58] 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 trou­bles of the righteous, yet the Lord is their deli­verer out of them all: He is their City of re­fuge 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 wit­nesse, 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 : [Page 59] 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 wa­ters 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? an­swer 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 Sy­rians, 2 Kings 7. 6. Many were Iobs affli­ctions, 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 [Page 60] of his Country men, so was he of his bre­thren. 2ly. As Christ fled into Aegypt to save his life: so David to Gath to pre­serve his. 3ly, As Christ was glad to re­ceive food of women: so David of Abigail. 4ly, As Herod persecuted Christ: so Saul, David. 5ly, As there was a wicked combi­nation of Priests, Elders, Scribes, Phari­sees, Jews, &c. against Christ: so the Phi­listims, Ammonites, Edomites and Moa­bites 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 Da­vid; but God delivered him out of his hands, and rendred the evil he conceived and plot­ted against his father, into his own breast and bosom: and for grief thereof David sob­bed 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 Da­vid; And the King was moved, &c.

2ly, Of an unnatural, unkind, unduti­ful and ungracious son, more cruel than the savage Tygre against his Sire, and that [Page 19] is Absalom, a King new erected, but is pul­led 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 pro­mise fulfilled, Psal. 55. 23. The bloody and de­ceitful men shall not live out half their dayes, And so as Cushi said, ver. 32. Let all the ene­mies 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 Magde­len, 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 Absa­lom, [Page 62] 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 expecta­tion, the gallows giving him his full re­ward; 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, [Page 63] 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, Ter­minum 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 be­fore; 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 [Page 64] 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 Ʋri­ah 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 passi­ons. 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, [Page 65] 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 no­tice 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 pre­tiest. Yet in regard of his profession of god­linesse, he was unwilling that any should ob­serve his Carnality, (as in the best grain there lurks some chaff) and therefore he takes his Chamber to roar out to himself a­lone 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 acti­on, and wept. If he had wept for the afflicti­ons 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 Tray­tor, 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 sin­eth [Page 66] 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 poy­son, 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 [Page 67] 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 crea­ture is man?

2ly. There are fellow-feeling tears, which is a sympathizing in our Brethrens calami­ties. 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 suf­fer 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 ami­able sympathie and friend ship that is be­tween the Members. Now as it is in the [Page 68] 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 him­self, 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 chas­tisements by reason of them : for man suf­fers 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 cor­respond to her sins, and therefore her Lord [Page 69] 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 deny­ing, and forswearing of him, Mat. 26. 75. [...] 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. A­way from me ye workers of Iniquitie: for the Lord hath heard the voice of my weeping. It [Page 70] was a sweet saying of one, Never any came to Gods door weeping, that ever went a­way sorrowing. The Ninevites were a sinful people, and there was wrath proclamed a­gainst them, and the execution thereof de­nounced 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 Hie­rome, 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 wo­man, 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 cry­ing tears, obtain their long wished for de­sires, and drew pity, and compassion, and a compassionate pity from Christ. In which respect, Austin said, Vincunt invisibilem, & li­gant omnipotentem, they conquer him that is unconquerable, and bind the almighty pow­er of God to yield to our requests, as we see [Page 71] 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 sin­ned, 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, un­to him that is able to save us from death. Every one of us when we come to die, would glad­ly 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, [Page 72] 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 murmur­ing 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, be­cause 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 Abso­lom. 2ly. He had fellow-feeling tears in his misery, as knowing that so bad a life he li­ved, 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, Abso­lom, 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 impati­ence, 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 [Page 73] 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 over­charged with grief, that if he had not gi­ven 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 mis­sing, 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, [Page 74] 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, in­temperate, 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 com­placui, 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 Solo­mon, 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 Absa­lom. From whence we learn,

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

David beheld his son with the eye of flesh, and blood, but was blind to look in­to 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 dis­eased 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 e­go, 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 Beg­ger: 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, [Page 76] 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 good­ly 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 com­monly crosseth him in his inordinate love. David, render a reason why thou delight­edst 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, [Page 77] every wrinch decrepits it. Wert thou over­come 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 rea­sons than these, surely, thy love to Absa­lom 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 Nini­veh, and shewing mercy to that City, Where­in were six score thousand persons, that could not discern between the right hand and the left. Jo­nah, 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 [Page 78] was thy Gourd to the men, women and chil­dren 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 Ci­ty? 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 stric­ken 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 him­self. 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, [Page 79] 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 Cha­riots and Horsemen of Israel, and the god­ly and faithful have such shrewd faults, and foils, and falls, then how horribly and of­ten 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 chil­dren 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 a­far of, as Moses did of Canaan, and we shall [Page 80] 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 So­veraignty over all fish, and beasts, and all fly­ing 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. Be­hold the Lamb of God, that taketh away the sins of the world, John 1 29.

[Page 81] 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 mani­fested 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 ex­crementitias) his excrementitial parts, his love to man is highly discovered, as 1. In num­bring 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 com­passing all his paths, and lying down, Psal. 139. 3. and directing his paths, Pro­verbs 3. 6.

1. When man goeth out, he may never come in more; when he comes in, he may [Page 82] 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 underta­keth to be our Nurse and Keeper, and pre­server 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 there­fore let it be his wisdome when he goeth a­bout any businesse, or enterpriseth any thing, to call upon God by Prayer, to as­sist him, direct him, and prosper him, as Abrahams servant did, Gen. 24. 12. and then without all doubt, he will make thee as suc­cessefull 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 graci­ously 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 [Page 83] we may cry out with Paul, Rom. 11. 33. oh the deepness of the riches of his good­nesse to man. As for the Application, I will refer it to the next point.

Obs. 4. From the consideration of Da­vids love to his rebellious and wicked son Absalom, I observe, That much greater is Gods love to poor sinners. Hear God him­self pleading the case or cause between him­self and Israel, The people were bent to re­bellion 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, Ephra­im? 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 Ephra­im my dear son, or pleasant childe? yet since I spake unto him, I still remembred him; there­fore, my bowels are troubled for him; If will surely have compassion on him. If the words [Page 84] be well scanned, what love of any father can come near the love of our heavenly Fa­ther? 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 dis­obedient is Israel to this good God? and that we may the better blush and be asha­med of our selves and sinfull courses, let us look upon some branches of his Love, As,

1. When we were deadly sick, and no­thing 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 [Page 85] Apostle shews, Rom. 5. 6. for Christ, when we were yet of no strength, died for the un­godly.

3ly, The unworthiness of the persons is aggravated by their loathsome conditi­on, 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 swel­lings 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 wretch­ed 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 loath­some by divine Providence, it had not been much to be wondered at, that he should love deformed creatures of his own ma­king; 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 [Page 86] 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 con­spired, 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 de­ny 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 dung­de it, and pruned it, and hath bestowed [Page 87] 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 ser­vants 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 lit­tle, and that little is, to be grieved with our selves, for grieving him; to return un­to 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. [Page 88] 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 Fa­thers love. Now the sequel tells us what li­eth 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 un­kindeness, and wrongs done to him by his unnatural son Absalom, and wish to die for him, who had as willingly die, as see him [Page 89] 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 mer­cy, when we shall submit, lament and be­wail 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 hea­venly 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 [Page 90] 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 indig­nation 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 che­rishing 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 [Page 91] 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. Sup­pose they are unkind, so art thou to thy Fa­ther in Heaven. And if thou wilt not for­give 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 fat­nesse: 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 blast­ings, and sicknesse, and want, and curses upon curses, as ye may read at large, 28. 15, [Page 92] &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 di­ed for thee, Oh Absalom; my son, my son, where­in 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 gen­tly for his sake, verse 5. When Absalom was plotting and devising mischief in his bed, and out of it, to bring his father to ru­ine, 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 ren­der good for good is carnal; to render evil [Page 93] for good is Satanical, and Absalom-like; but to render good for evil, is Spiritual, and David-like,

2ly, By his listening and inquiring af­ter his sons welfare. Is the young man Absa­lom safe? verse 29. He deals not with the messenger concerning the event of the bat­tel, or the condition of his friends that hazarded their lives to save his, or his stan­ding 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 in­undation of tears he shed for his son; La­chrymae 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 [Page 94] 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 ten­derness of his love to his son is taken from the person for whom he would have died, expressed with an Emphasis, thee, thee Ab­salom. 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 ear­nest, and if God had so pleased, he would have made his word good. O Absalom, my son, my son Absalom, would God I had di­ed 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 dou­bleth 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 [Page 95] her brood under her wings, and ye would not? This repetition of words in holy Scripture, implyes, 1. Either truth, as Verrily, Ve­rily; or 2ly Passion, as My father, my Fa­ther. 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 spiritu­al, 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 mat­ter 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 a­fraid to die, because the wages of his wick­edness are alwayes ready to be paid him, which is eternal death of body and soul for ever, Rom. 6. 23. When good David shall [Page 96] 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 ti­meo, quia bonum habeo Dominum, I am not a­fraid 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 tryumphant­ly 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 Ge­nesis of their comforts: It is as a Bridge over which they must passe into life (as the Israelites must go thorow the red Sea) be­fore they can get into Canaan, a Land flowing with milk and hony, and all good things; wherefore they rejoice to see that day (as [Page 907] 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 ini­quity, Amos 6. 3. but they are still think­ing 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 sup­port 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, be­cause he believed that his sinnes were co­vered, Psal. 32. 1.

[Page 98] 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 be­lieveth in the Lord, Psal. 112. 7. when the wicked, trepidant ad arundinis umbram, trem­ble at the shaking of a leaf, and flee when [Page 99] 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 redempti­on 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 [Page 100] 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 no­men 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 devour­ed 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 [Page 101] had a fair body, but a foul soul and heart: like the Swan, which hath a white fea­ther, 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 scab­by 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, sim­plicity: by linnen, subtilty: and under this weed he had almost couzened his fa­ther 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 Par­liament stamp; nor all good men, that look demurely, and speak fairly and reli­giously, 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 out­ward appearance. What a Saint was Absalom in shew? yet what a devil in practice? [Page 102] 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 in­numerable blemishes, one drawing on ano­ther. As to instance in some.

1. He was a murtherer; and this aggra­vates 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 inten­tion, 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 there­fore he invites all his brethren to the ban­quet: 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 [Page 103] heart was merry with wine: not only la­bouring 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 Moun­tebank, that sets forth golden wares, and promiseth mountaines, but hides the poi­son, (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 [Page 104] Angel of light, 2 Cor. 11. 14. and this must needs help to make up the measure of his wickednesse, and so bring upon him­self 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 Si­mulata sanctitas duplex iniquitas, counterfeit godlinesse, is double wickednesse. The beast tells his Father a fair Tale, v. 8. Thy ser­vant 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 religi­ous 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 bet­ter 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,

[Page 105] Obs. In nomine Domini, incipit omne malum.

Religion is made a stalking horse to pal­liate 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 He­bron, 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 spi­rits, 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 ene­mies 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 trai­tor, because he fell alone.

2ly, To the people of Israel; for he de­coyed Israel into a net, get they out as well [Page 106] as they could, Fall back, fall edge. So it is said, 2 Sam. 15. 11. And with Absa­lom 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 Ab­salem, 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, [Page 107] the hazard of War, the sad effects of the sword, as Rapine, Famine, Blood, Deso­lation, &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 fa­ciam, I will hack and hew it out with my sword : and so having gathered together all the men of Israel, from Dan to Beershe­ba, and made him self strong for the battel, he prepares to divide the spoil. Oh un­paralleld 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 ap­ple of Gods eye, very tender to him, Zech. 2. 8. and concerning whom he hath given [Page 108] 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 snow­ball, 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 over­spread the heaven, or like to Ezekiels wa­ters, chap. 47. 3, 4, 5. which came to the an­cles, 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. [Page 109] 10. 6. and as our Proverb is, Give the De­vil 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 ma­king the least breach, be it thorow a mole­hole, 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 beg­ging 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 se­cure; 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 [Page 110] 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 pu­ling 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 ob­served 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 [Page 111] 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 unpu­nished 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 pi­ty 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 [Page 112] 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, Da­vid the King wept for him, saying, O Ab­salom, my son, my son Absalom, would God I had died for thee, O Absalom, my sonne, my son.

VErbum diei in die suo, was the A­postles charge to Timothy, 2 Tim. 4. 2. and therefore it shall be my practice: for saith Solomon, Prov. 25. 11. A word spoken in season, is like apples of gold with pictures of silver. How well then doth this Text match the occasion of this our meet­ing together at this time? which is to give thanks unto God for the discovery of Sun­dercombs [Page 114] desperate Treason, against Oliver Lord Protector. Then Athaliah rent her cloaths, and cried, Treason, treason.

Herein let us consider these two general branches.

1. Athaliahs action; Then Athaliah rent her cloaths.

2ly. Athaliahs passiion; And cried, Trea­son, treason.

In the first let us consider these two par­ticulars,

1. The subject of her action, her cloaths: she rent her cloaths. Ah Athaliah, this was a more suitable occasion for thee to follow, the Prophets instruction, Joel 2. 13. in rending thy heart, and not thy garments: But she that had no heart to spare infants, like Herod, had no heart to repent, and so runs on still in revenge. And if she can make man the subject of her wrath no longer, her cloaths shall feel it, and speak her minde. She rent her cloaths.

2ly. The time of her rageing, and mad, wilde action, implyed in the first word, then. Then she rent her cloaths. Then, when she saw another sun risen up in Judah to eclipse her pride, her glory, and her hauti­ness: Then, when she found she could no [Page 115] longer stand, or keep the saddle, or wear the Crown, She rent her clothes.

In the second consider with me these two particulars likewise.

1. The manner how she vents her passi­on: She cried. Her dead and seared con­science now revives, and whispers in her ears that she had committed crying sins, and so considering how near her door the punishment of them was come, as a wo­man amazed, frighted, and startled at it, she cried out for help, when she was past cure; she cried.

2ly The cause of her passion, and of her heavy exclamation, in these words, Treason, Treason. She had committed Treason against heaven, and the King of heaven, and that never troubled her, which is the greatest Treason of all. She had committed Trea­son in murthering the Kings Seed, and that lieth not nigh her heart : but when she seeth her full sea ebbing, her sun setting, her bright day drawn to an end, and shutting in, her hour-glasse run out, and her doom of death passed upon her, Then she rent her clothes and cryed, Treason, Treason.

Herein let us for the better discovery and opening the Text consider these four parti­culars.

• [Page 116]1. What Athaliah signifies.
• 2ly, Who Athaliah was,
• 3ly, What her Treason was; and that which she complained of.
• 4ly, What her end was; and of these in order.

1. Athaliah signifies, time for the Lord. When the ungodly destroy Gods Law, and bring it into utter contempt, then saith David in this sense, Psal. 119. 126. It is time for thee Lord to work, that is, to send help, either by converting or confound­ing the enemies thereof : as God converted Saul, but confounded Herod. When the wickednesse of the Amorites is full, Gen. 15. 16. and the corn ripe for the harvest, then it is time for the Lord to thrust in his sickle. When Ahaliahs feathers of pride are full grown, then it is time for the Lord to deplume her, and send her as naked out of the world, as ever she came into it. When she was joined to Idols, it was time for the Lord to make her know, that an Idol was as vain a thing, as a horse, to save her from tumbling, and ruine, and destru­ction. Psal. 33 17. And this time is come, and is made good to a tittle upon her, all crying out with one voice, as they did [Page 117] against Paul, Acts 22. 22. Away with such a woman from the earl: for it is not meet that she should live.

2ly. Who Athaliah was from the begin­ning. And so she was descended from high Parentage: for she was daughter unto Omri King of Israel, 2 Kings 8. 22. and mo­ther to Ahaziah King of Judah, and wife to J [...]horam his father. As she came from a high Stock, so she soared high: and no­thing could satisfie her ambition, but the Scepter and sway of the Kingdom, and the Crown: and have it she will, per fas, per nefas, be it right, be it wrong, rather than she will misse of so goodly a bait. From whence we may learn,

Obs. That ambitious Spirits will climb over the head of all wickednesse, and make it their foot-stool to raise them to honour. When Eteocles and Polynices his brother were contending for their Fathers king­dom with naked swords in their hands, rea­dy to sheath in each others bowels, then Jocasta their Mother stepped in between them, mediating for peace and accommo­dation upon her bended knees, using these or the like words: What my sons, the sons of my womb, the sons of my desires, as [Page 118] Bath-sheba the Mother of Solomon said to him, Prov. 31. 1. rather than let my eyes be spectators of your selves weltring in your bloud, in me convertite ferrum, put up your weapons into the womb that did con­ceive and bear you. But saith Eteocles to her, Pro regno velim patriam, penates, conju­gem flammis dare: Imperia precio quolibet con­stant bene, To gain a kingdom, I would set Country, Houshold-gods, wife, and all on fire, like Troy; for Kingdoms and Crowns cannot be purchased at too dear a rate. Absalom to step into his Fathers throne, quid non audet? what will he not? what dares he not to do? And it was the speech of one in later times, who having by per­jury, dissimulation, and treachery, moun­ted himself aloft; That if he fell, all the Commonwealth should fall with him: farr preferring his private interest before the publique. And Athaliah was cast into the same mould; for neither the frown of God, the curse of the people, the tears of Innocents, could give a supersedeas to her wicked design she had in hand: but a kingdom she will have, although she buyes it with the losse of her soul.

Obs. 2. As it was said of Corax and Lysias, [Page 119] mali [...]orvi, malum ovum, a curst Crow hath hatched a shrewd egge; a crafty Master hath b [...]ed as crafty a scholar: Even so as Isay speaks, 24. 2. Like father, like daughter: a wicked father, 1 King. 16. 25, 26. and as vile a child. Of all the Kings of Israel there was not one good: and of all their chil­dren there was not one thoroughly righte­ous. Its true there was found some good­nesse in Abijah towards the Lord God of Israel in the house of Jeroboam, 1 Kings 14. 13. but it was but some, and that God takes notice of, and that goeth not unre­warded: but of all the residue, we hear no such news, so unhappy a thing it is to be the child of a bad father, for saith Da­vid Psal. 18. 26. With the froward he shall learn frowardnesse, and with the ungodly, ungod­linesse; and so I passe to the next parti­cular.

3ly, What Athaliahs Treason was, with that she complained of. Athaliahs Treason was Monstrum, horrendum, ingens, so heinous, so detestable, so abominable, that heaven could not but mourn over it, the earth tremble at it, and the mountains and hard rocks be moved for it. God could not but loathe & abhor the author of it, Man could [Page 120] not but be startled at her inhumane barba­ism, and the Devils themselves not own it; for when she saw that her son was dead, she arose, and destroyed all the Kings seed, verse 1. that is, all those that were of the house of Judah (but one called Joash) whom Jehosheba stole away, and nursed up pri­vately, verse 2. Alas, What harm had these harmlesse Lambs done? What misbe­haviour did she see in their unspotted lives, that death must presently remove them out of her sight? It was Hecuba's speech, The­sei oultus, amo illos priores, quos tulit quon­dam juvenis, that she was in love with the youthfull fresh face of Theseus, which seem­ed lovely as the morning, and whose cheeks were comely, Cant. 1. 18 and why should not these Athaliah, give a check mate to the vi­olent torrent of thy swelling, envenomed rage against them? Athaliah, look upon the Royal blood streams in their veins. Athaliah, look upon their innocency. Atha­liah, look upon their sweet and amiable countenances, and if Nihil horum [...]ra vul­ [...]usque movebunt, none of these can move thee to pity them, to spare them, to have com­passion on them, then let the tender bowel­ness of a mother melt thee; for how will Ra­chel [Page 121] moutn for her children when they are not? Matth. 2. 18. Thou were once a mother thy self, and let thy own tongue speak, What pangs and throbs (like a second la­bour) thou enduredst in thy heart, when thou lost thy son, and therefore let the re­membrance thereof move thee to have a fel­low-feeling of other womens miseries; or if that be too weak to refell, repel, and null thy ambitious, high towring thoughts, then call to mind the consanguinity and af­finity they had with the son of thy love, to quench thy burning thirst after their blood; or if that be too weak an Argu­ment to convince thee, then let the remem­brance of thy own shame, and the grum­bling and muttering of a discontented people fright thee from doing such a cursed act. Athaliah, remember that for blood, and such grand wickednesse, the Land mourns, Jer. 12. 4. Athaliah, remember that a house cannot be established by iniquity, Prov. 14. 11. Athaliah, remember what a terrible wo is denounced against those that build a Town with blood, and erect a City by iniquity, Hab. 2. 12. Athaliah, remember the Saints cry day and night unto the Lord, to judge and avenge their blood, Rev. 6. 10. [Page 122] and then if thou be not more savage than the Bear robbed of her whelps, and given over to a Reprobate sence to work evil, and all manner of evil in the sight of the Lord, like thy Progenitors, thou wilt stifle this design in the birth. I but thinks Athaliah, How shall I wear the Crown, and sway the Reaml then? An. Imprison them, and that is cruelty enough toward the heirs apparent of a whole Kingdom. I but thinks Athali­ah, they may break prison, and pull the Crown off again from my head. An. Then banish them, proclaim them Traytors if they disturb thy peace, and cause the Pam­phleters to libel them, disgrace them, and bring them into an odium with their Sub­ject [...]. I but thinks Athaliah, they will be al­wayes undermining my new, upstart ho­nour and foundation, and hatching one e­vil or other against me, and therefore my surest course will be to take offth eir heads; and here she sets up her staff, fall back, fall edge, this she resolves to do, be it pleasing or displeasing to God or man. She intends to make sure work where she goeth, so well as she can: and so cuts off all that might lay claim to her usurped interest. And now she conjectures, the Crown is nailed [Page 123] fast to her head : She thinks that her house is builded upon a rock that will not de­ceive her : She supposed like Babylon, Isa. 47. 7. That she shall be a Queen for ever, and so she ruffles it, and vaunts it, like Ne­buchadnezzar over his Babel, Dan. 4 27. and glorifies her self six years together, not fearing or feeling any storm to disquiet her : She sings a Lullaby to her soul, with the rich man, Luke 12. 19. Soul take thine ease, eat, drink and be merry: she cries peace, peace, when there was no peace, Jer. 6. 14. for when she least dreamed of it, then her wickednesse lay at her door, like a fierce Mastiff, to rend her into peeces, and rob her, and spoil her of all her glory; and the Lord bringeth a Vine as it were out of E­gypt, and raiseth up an Infant out of the dust to dethrone her, by name, Joash, by birth of the line of Judah, as he had promised David, That he should not want a man to sit up­on his Throne after him, Jer. 33. 17. And all this he bringeth to passe by weak means, (as when men are lowest, then he is strong­est) and loves to be Jehovah-Jereh, seen in the Mount; even by Jehoiada chief Priest, who anoints him, proclaims him King, and the people with acclamations of joy, [Page 124] shout, lift up their voices like trumpets, and cry out, Vive le Roy, Let the King live for ever, verse 12. God save the King, God save the King, Wherefore

1. Let no man be sory, as they that are without hope, 1 Thes. 4. 13 for he is the Almighty God, as he told Abraham, Gen. 17. 1. to do wonders for us, as well as for Judah.

2ly, Let us comfort one another in the meditation of his power; mans necessity is Gods opportunity to help, and if his help be deferred for twice six years, Wait, for it shall surely come, and not stay, Hab. 2. 3.

Thus her stiff mountain is shaken, that she may speak with David, Psal. 30 6, 7. In my prosperity I said, I shall never be moved, I having made my mountain so strong: but thou didst bide thy face, O Lord, and I was troubled. Thus the scale is tu [...]ned, and Athaliah so net­tled at the noise, and clamours ecchoed into her ears, that she must hasten to see what news was stirring abroad, verse 13. but her eye no sooner gave the relation thereof, but her countenance changeth, her flesh trem­bles like an Aspen leaf, and her joints are loosed, and her hands shake, [...]s with the Palsie troubled: her heart now condemns [Page 155] her, the dead serpent or viper now flies in her face, like Pauls, and her tongue vent [...] forth her grief, bellowing forth Treason, Treason. How now Athaliah, is it Treason for Joash to resume his Birthright? How now Athaliah, is it become Treason for the heir to use means to sit in his own Throne? How now Athaliah, shall the grea­test Traytor complain of Treason? if Trea­son (as indeed thou callest the omnipotent Justice it self) be so hatefull to thee now, why didst thou not abhor it at first? Why didst thou learn others the Trade of high Treason; and why didst thou manage it with an irrelenting heart, and strong hand against others? Look up, now, and see how just God is maintaining the cause of the righteous, according to that of David, Psal. 37. 25. I have been young, and now am old, yet I saw never the righteous forsaken. Look up now and blush, to see upon what a sandy foundation thou didst build thy nest; and how thy trust is but as a Spiders Web, Job 18. 14. and thy confidence cut off. Look upon the men of Judah, and behold how soon their hearts are turned from thee: and they that were accustomed to make the air to ring with their Hosannaes, now cla­mour [Page 126] crucifige, and they that used to cry God save the Queen, now cry God save the King, and laugh at thy out-cry, Treason, Treason; from whence we may gather,

Obs. 1. De male quaesitis vix gaudet tertius haeres.

Goods, and possessions, and Kingdoms ill gotten, seldome hold out to the third generation; our eyes have read of and seen such changes in our time, and pluris est ocula­tus testis unus, quam auriti decem, what our eyes have been spectators of, carries more cer­tain credit with us many degrees, than what we hear, and therefore I shall not en­large my self herein. Athaliah speaks e­nough this truth whose eyes did see her rising and setting, her mounting up, and falling down : for wickednesse overthrow­eth the finner, Prov. 13. 6. and therefore Stringat tenuis mea littora puppis. Let others sail in the middest of the swelling Ocean, and climb high, yet my desire shall be to go by the shore side : For a little that a righ­teous man hath, is better than the Revenues of the wicked, although they be large, and great, Ps. 37. 16. Because there is a moth, and a cancker, and a Jonah's worm in them, to [Page 127] blast them, and smite them, and destroy them. Have ye not read, nor heard of, nor seen one by fraud, and lying, and hy­pocrisie, and swearing, and forswearing step into the Regal Chair, and his son to keep it warm for a short time after him, and then the old Prophesie, and this Doctrine to be verefied, Nullus?

Obs. 2. According to that of Solomon, Prov. 21. 30. There is no wisdome, nor under­standing, nor Counsel against the Lord. Athaliah thought that she had made all cock-sure: but how easily and suddenly doth the Lord defeat the counsel of Ahithophel? How quick­ly doth the Lord break her arm of flesh? and how instantly doth the Lord turn all her wisdome into foolishness? as it is writ­ten, 1 Cor. 1. 19. I will destroy the wisdome of the wise, and cast away the understanding of the prudent.

Obs. 3. Is, that although the Lord be slow, yet is he sure, although he hath lea­den feet, yet he hath iron hands, Psal. 2. 9. although he suffers the wicked to reign long in their wickedness, yet at last he puls down the mighty from their seat, as Mary the Mother of our Lord said, Luk. 1. 52. & brings them to a sharp account for all. Athaliah [Page 128] steered the Ship, governed the Kingdome, sate fast in the saddle six years together, that men began to think it impossible for her Chariot-wheels to be overturned and over­thrown: but then when she and others least dreamed of such a change, God makes himself known in Iudah, and his works in Israel, Psal. 76. 1. and casts her out of the Throne, and stripps her of all her pomp.

Obs. 4. There is no constancy nor stability to be found in earthly things. They are like the Heliotropium, which opens and shuts, like unto the sea, ebbing or flowing, like unto the Moon, waxing and waining, like unto the Journall of the Israelites, sometimes sweet, sometimes marah. If there be joy in the morning, there is sor­row in the Evening. If the Skie be one day clear, it is ten to one, but the next it is cloudy and waterish. If Athaliah now pricks and trims up her self, and smiles and laughs, by and by she is at her wits end, crying out, Treason, Treason, and herein is that fulfilled in her, which Christ spake, Luke 6. 5. Wo he to you that now laugh; for ye shall wail and weep: and this Considerati­on should afford us much wisdome.

[Page 129] 1 If honour, or riches encrease upon us, not to set our hearts upon them, Psal. 62. 10. for alas, they are but for a short sea­son, as Moses said of the pleasures of sin, Heb. 11. 25. and either we must leave them, or they will leave us, and saith Solomon, Prov. 23. 5. Wilt thou cast thine eyes upon it which is nothing? for they take their wings like an Eagle and flie away. Proud Pharaoh in his brags, said, Who is the Lord, that I should serve him? I, Pharaoh, is it so? Is thy heart so lifted up against thy Maker? Surely, if thou wilt not know God in thy prosperity, thou shalt be made to confesse him and his power in thy adversity. If thou wilt not hear Moses, thou shalt hear the Red sea preaching thy destruction, and so with the glory of Egypt, he sinks like Lead under the returning waters, Exod 5. 2. 14. 27, 28. Herod vaunted himself upon his Throne, and thought like Babylon, that he was, and none else lik [...] him, but the next news we hear of him is, Job 14. 10. Ʋbi est? Where is he? for he is eaten up of worms, Acts 12 23. Haman was fro­licking at Queen Esthers Banquet at Noon, but hanging on the Gallows befo [...]e night, Esth [...]r 7. 10. Great Frederick the Emperor, [Page 130] was at last brought so low, that he became an humble suter to his servants for a singing mans place in the same Cathedral Church which he had builded, and yet went without it. Nero one while plaid the Devil, 1. In causing Rome to be fired. 2ly, Playing upon the harp all the time it was burning. 3ly, Singing the destru­ction of Troy over it. 4ly, Persecuting the Saints. 5ly, Tyrannising over his own Subjects. 6ly, Slaying his own mo­ther Agrippina, causing her to be ripped up that he might see the womb wherein he was conceived; but at last his own people, not able to endure any longer his unparalleld cruelty, drave him out of his Kingdome, and pursuing him, slew him like a mad dog. That famous Captain Bellizarius, who so successively prevailed in all his Battels, at last he had his eyes put out like Sampson, and he was seen begging by the high way side, in this Language, Date unum obulum Bellizario, give a half penny for Gods sake to poor Bellizarius. Thus we see what pi­tifull moveables earthly things are, constant in nothing but inconstancy. Thus we see how ticklish this sea of glasse upon which the children of men stand, is: and there­fore [Page 131] David from this Consideration draws this Conclusion, Psal. 37. 10. Yet a little while, and the wicked shall not appear, and thou shalt look after his place, and he shall not be found. If thou lookest for mighty Nimrod the great hunter before the Lord, Gen. 10. 9. If thou lookest for persecuting, painting Jezabel, thou shalt find nothing but her skull and feet, and palms of her hands, 2 Kings 9. 35. and if thou lookest for K [...]ng-killing Athaliah, she is vanished like a va­pour, which appeareth but for a little time, James 4. 14. and so I end this point in the words of David, Psal. 146. 3. Put not your trust in Princes, nor the Son of man; for they cannot help: put not your trust in riches; for they are uncertain, 1 Tim 6. 17. and deceivable, Matth. 13. 22. Put not your trust in earth­ly things; for they are as unconstant as the wind, and vanity, saith Solomon, and vani­ty of vanities, yea, and all things are va­nity, Eccle. 1. 2. saving onely the fearing of God, and the keeping of his Comman­dements: but if ye will trust in any thing, let it be,

2ly, In atchieving the true honour, and such treasures as fail not, reserved in the heaven for you, Luke 12. 33. It was the Ʋl­timum [Page 132] Vale, farewel Speech, that Cardinal Wolsey gave unto the world in Henry the eighths dayes, being to suffer death, Well saith he, if I had been as carefull to serve my God, as I have been to serve my Prince, I should never have come to this. Even so, if we will be careful to serve God, then when Peter and Demas, & such miserable comfor­ters, as Job calls them, shall forsake us, then when our earthly pleasures, and treasures, and honours shall deny us, and leave us, then God will fail thee never, saith David, When thy father and mother shall forsake thee, then the Lord will gather thee up, Psal. 27. 10. When the wicked shall not be suffered to dwell in the Land, the righteous shall never be removed, Prov. 10. 30. When the Crown of pride shall be pulled from the head of the ungod­ly, then the Lord will honour those that honour him, 1 Sam. 2. 30. and we shall find the comfort of all when we come to die. A [...]h [...]liah had no fear of God before her eyes: she kicked against the pricks, and strived against the stream, Acts 9. 5. she lea­ned on a brok [...]n staff, she rejected the coun­sel of God ag [...]inst herself, like the Phari­sees, and the expounders of the Law, Luke 7. 30. and what was the issue of this? she [Page 133] fell like Lighting from heaven, and once beginning to fall, never rested till she came to the ground, like a stone tumbled down a hill. I will end this point in the words of Augustine, Mundus transit, & concupiscentia ejus: quid vis? Ʋtrum amare temporalia, & transire cum tempore, an Christum amare, & in aeternum vivere; the world passeth away, and the glory thereof: now chuse whether thou wilt follow, and love temporal things, which will die with thee, or Christ, and live eternally?

3ly, Seeing there is no constancy and stability to be found in earthly things, Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10. 12. Ye have heard what God did to Pharaoh, Herod, Nebuchadnezzar, Korah, Da­than, and Abiram, for their Rebellion; Antio­chus, Ahab, Jeroboam, Iezabel, for their wick­edness; Troy, Niniveh, Sodom and Gomorrhe, Is­rael and Iudah, now lying in dust and ashes, one stone not being left upon another. Now saith the Apostle, All these things came upon them for ensamples, and to admonish us to provide against our changes shall come, as Ioseph did against a dearth. It is a great lessening of our grief when nothing befalls us, but what we looked for, for [Page 134] fore-warned, fore-armed to bear it, Praemo­nius, praemunitus. What made Iob a con­queror over all his sorrows, that pressed upon him like armed men, Prov. 6. 11. but his wife forecast of the brittle condition of all sublunaries? so are his words, chap 3. 25. The thing I feared is come upon me, and the thing that I was afraid of is come unto me. If his poverty, sores, scabs, running issues, contempt of his wife; forsaking of his friends, scorn of his servants, derision of his enemies, losse of his children, had ac­cording to Christs Prophesie come upon him as a snare, that is suddenly and unloo­ked for, Luke 21. 35. they could not but have brake his heart: but musing and me­ditating beforehand upon the alterations of all things, and expecting the worst, he stood in the door to welcome them, and his godly patience drave them out again, finding a full supper after a sharp and short dinner. As God speaks of Moses, Deut. 32. 29. Oh that men were wise, then they would consider this: they would remember their latter end: Even so speak I in this kind, Oh that men were wise, then they would un­derstand this, they would consider that riches have their end, pleasures their end, [Page 135] Kingdoms their end, honours their end, and man himself his end, and so not labour for the meat which perisheth, but for that meat which hath no end, enduring unto everlasting life, Iohn 8. 27.

4ly, Here we learn, that it will nothing profit a man to gain the whole world, and at last lose his own soul, Mat. 16. 26. Atha­liah wore the Crown, swayed the Kingdom, trimmed up her self with Peacock feathers, and we say, Gay feathers make gay birds. Her Princes did her homage, her Servants went and came at her command, her Ser­vants cried before her Abrech, in sign of ho­nour, as was done unto Joseph, Gen. 41. 43. She had stately houses, fruitfull vineyards, pleasant gardens, and orchards, with trees of all fruits: Shee had Beeves and Sheep in abundance, silver and gold, and the chief treasures of Kings and Provinces : She had Men-singers, and Women-singers, and the delights of the sons of men: She was great, and whatsoever her eyes and heart desired, was not with-held from them, as Solomon spake of his outward felicity, Eccles. 2. 4. &c. yet as Haman said to his wife Zeresh, and his friends about him, shewing them the glory of his riches, the multitude of his chil­dren, [Page 136] and how the King had promoted him above all: What do all these things avail me, so long as I see Mordecai the Iew sitting at the Kings gate, not bowing his knee unto me? Even so, What do all these things before men­tioned avail Athaliah, seeing her soul shall go to hell? she made but a sorrie exchange of heaven for hell, of joy for sorrow, of things eternal for transitorie, of ease for endless pains and torments, as the rich Gallant tells you, Luke 16. 23.

Happy are ye if her harms can teach you Wisdome to beware of her sins, and all sins whose end is bitternesse, as Abner told Ioab of the sword, and death, Rom. 6. 23.

5ly, If there be no constancy in earthly things, then let us follow Saint Pauls dire­ction, 1 Cor. 7. 30, 31. Weep as though we weep­ed not, rejoyce, as though we rejoiced not, buy, as though we possessed not, use the things of this world, as though we used them not. The dogs of the River Nilus drink running, lest whi­lest they stay to take a full draught, they are snatched into it, & devoured by the Cro­codiles are there watching for their prey. [Page 137] Even so let it be our wisdom to take a little sup of these outwards, lest while we load our selves with thick clay, Hab. 2. 6. and stay to take a full draught of them, we are de­voured by the hellish Scorpion. Agurs por­tion is the best, Prov. 30. 8, 9. Neither pover­ty nor riches, but food convenient for us. Pauper­tas durum telum, & necessitas cogit turpia. Po­verty and need constrains many a man to do naughty things, contrary to his nature, as steal, and prosperity makes him to for­get God, Deut. 4. 12. and kick against God, like the foal that hath sucked his fill, against his Dam. Thus did Athaliah serve God, and therefore no marvel her Fall was great: And this leads me to the next Par­ticular.

4ly, What her end was. We say, Mali principii, malus exitus, an ill beginning is commonly accompanied with as bad an end, and sad conclusion : For can we look to gather grapes of thorns, and figs of thistles? Luke 6. 44. Certainly, whatsoever a man s [...]w­eth, that shall he also reap, Gal. 6. 7. Athaliah her self speaks this truth; for she sowing to the flesh reaped tares and tears : she sowed ill seed, and found a bad harvest, she laid her foundation in blood, and bleeds [Page 138] for it at her death: as Samuel spake to Agag King of the Amalekites, 1 Sam. 15. 33. As thy sword hath made women childless, so shall thy mother be childlesse among other women. Even so may I speak of Athaliah in this kind: As she let the Kings seed bleed to death, so Israel did mete her measure for measure, Matth. 7. 1. and paid her home in her own coin. As she would shew no mercy, so she found no mercy, and as she would not spare nor have pity nor compassion, like the evil servant, Matth 18. 33. So nec pretio, nec pre­ce, by bribing, or prayers, or tears, or wrin­ging of her hands could she purchase the least drop of water, like the rich man for his hard heartinesse to Lazarus, Luke 16. 21. or dram of pity; For they laid hands on her, and she went by the way, by which the horses go to the house of the King, and there was she slain; She made a pit and digged it, and is fallen into the pit that she made, Psal. 7. 15. from whence we may learn these observations, according to a threefold Proverb.

• Obs. 1. Pride will have a fall.
• Obs. 2. Harm watch, harm catch.
• Obs. 3. Qualis vita, finis ita. As we live, so we die; and so of these in order.

Obs. 1. Pride will have a fall; and in this [Page 139] sense saith Solomon, Prov. 16. 18. Pride goeth before a fall, and an high mind before destructi­on, and the 29. 23. The pride of a man shall bring him low, and chap. 11. v. 2. When pride cometh, then cometh shame, wherefore Mary in her Magnificat sings, Luke 1. 51, 52. He hath scattered the proud in the imaginations of their hearts, and hath put down the mighty from their Seats. Moab shall be as Sodome, and the children of Ammon, as Gomorrha: even the breeding of Nettles, and salt-pits, and a perpetual desolation: This shall they have for their pride, because they have magnified themselves, Zeph. 2. 9, 10. Isa. 25. 10, 11. Our first Parents were created in a most glorious condition, but were not contented with it, but aspired still higher, and would be as God, and so were cast out of Paradise, and became mortal: and this they had for their pride. Jezabel flaunted it, painted, and attired her self most gorge­ously, and thought none like her, but she at last was thrown out of the window, and eaten of dogs, as Herod was of worms, 2 Kings 9. 36. and this they had for their Pride. Nebuchadnezzar fluttered his wings over great Babel, Saying, Is not this great Ba­bel that I have built by the might of my power, [Page 140] and for the honour of my Majesty? But while the word was in the Kings mouth, a voice came down from heaven, saying, O King, to thee be it spoken, thy Kingdom is departed from thee, and they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and thou shalt eat grasse as the oxen, Dan. 4. 27, 28, 29. And this he had for his pride, and was so well tutored in his humiliation, and in the Crosse-house, which is the best School-house, for Schola crucis, Schola lucis, that he spake truly, v. 34. The Lord abaseth all those that walk in pride. Zenacherib in the pride of his heart blasphemed the living God, saying, that he should not deliver Hierusa­lem out of his hands; but he found and felt his power in sending him home with shame by weeping-Crosse, and then and there was slain by his own sons, 2 Kings 19. 37. and this he had for his pride. Athaliah, proud Athaliah, bloudy Athaliah, took so wonderfull a fall, that she could never re­cover it; as Saint Paul saith, Heb. 11. 32. Time would be too short for me to tell you of the stately Builders of Babel, of Sheba, the son of Bichri, of Adoniah, of Benba­dad, and of Ʋzziah, with their ends, all of them confirming and strengthening the [Page 141] point in hand, Pride will have a Fall.

Obj. But I am free from this sin, and so far enough from the punishment of it.

Answ. There are four kinds of proud men, and it is ten to one, if thou beest not within the compass and list of some of them.

1. Arrogant, attributing every good thing in themselves unto themselves, and not unto God, when saith the Apostle, Jam. 1. 17. Every good giving, and every perfect gift comes from above, and down from the father of lights. This is pride against God, and rob­bery of God, to take his glory, and clothe our selves with his honour, which the Creator will never suffer in the creature.

2ly, Presumptuous, acknowledging that God is giver of their grace, but upon their own merit, whereas of what little worth that is, the Prophet shews, Dan. 9. 7. 8. Ʋnto us belongs open shame and confusion of face, and all our righteousnesse is as filthy clouts, and menstruous rags, Isa. 64 6.

3ly, Boaste [...]s of eminency, which indeed they have not; every man naturally is in love of himself, Narcissus like, and thinks better of himself than others do, or he de­serves; self-love is morbus communis, an Epi­demical disease: whereas if he hath eminent [Page 142] parts and gifts, they are but lent or given unto him, thereby the more fully and freely to glorifie the donor of them: and there­fore thou oughtest not to boast, or to be proud of them; for saith Paul, 1 Cor. 4. 7. What hast thou, that thou hast not received? If thou have received it, why rejoycest thou, as if thou hadst not received it? These are like Theudas, Acts 5. 36. boasters of themselves to be some body, when they are as empty Casks, full of nothing but air.

4ly, Despis [...]rs of others, like the Pha­risee of the Publican, Luke 18. 1. and of all or most of these Paul prophesied, 2 Tim. 3. 1, 2. In the last dayes shall come perillous times; for men shall be lovers of their own selves, covetous, boasters, proud, high minded, &c. and a haughty eye and heart is one of the six things the Lords soul abhorreth. Satan is a cunning Fisher-man, and hath of all sorts of nets to catch the sons of men. If he cannot catch one man with pleasure, he will catch him with covetousnes : If he cannot catch another with covetousnesse, he will catch him with wine and strong drink: If he cannot catch another with wine and strong drink, he wil catch him w ^th carnal pride : If he cannot catch him with carnal pride, he will [Page 143] catch him with spiritual pride, and then he is ready for a fall, and a dangerous fall; For God resists the proud, Iam. 4. 6. and proud in heart are an abomination to the Lord, and shall not be unpunished, Prov. 16. 5.

Ʋse 1. Here is matter of humiliation: for what is there in man that he should be proud of?

1. If we consider him in his first Princi­ples, then as the Prophet David said, he was framed, in imis terrae partibus, in the ob­scure closet of nature, and the Centre of the earth, Psal. 139. 15.

2ly, For his Conception, the Anato­mist tells us, he is conceived in the foul Chanel of nature.

3ly, For his Pedegree and goodly Pa­rentage, which our Gallants so much brag and boast of, Iob tells us, chap. 17. 14. Corrup­tion is our father, and the worm our mother, and sister.

4ly, If we consider the feature of his body, Calvin tells us, he is sex pedum vermi­culus, a very vermine, a Sink of unclean [...]sse.

5ly, For his fair face, a painted wall, which every storm of sickness defaceth and deformeth; and in this sense saith Solomon, Prov. 31. 30. Favour is deceitful, and beauty is vanity.

[Page 144] 6ly, For his dainty diet, the Psalmist tels us, 102. 9. That ashes be as his bread, and tears his drink.

7ly, For his costly lodging; and that is said to be in myerie clay and in an earthly house. 2 Cor. 5. 1.

8ly, For his reputation, the Apostle tells us, that he is the scum, and off-scouring of all things, 1 Cor. 4. 13.

9ly, For his desert and merit, Daniel tells us, chap. 9. 7. it is but shame and con­fusion of face.

10ly, For his substance, it is but dust, and grass, 1 Pet. 1. 24.

11ly, For his glory, Isay tells us, ch. 46. 6. It is but as the flower of the field. Now lay all these together, Et quid superbis terra et cinis, poor creature, what matter canst thou pick, or cull, or glean for thy pride? or may not these several confiderations afford thee store of matter to humble thee, and to teach thee to walk humbly before thy God, and man? and this is that the Lord requi­reth of us all, as the Prophet tells us, Micah 6. 8.

2ly, Here is matter of Humiliation for us in respect of spiritual gifts; for God al­loweth no kinde of pride in man. If God [Page 145] hath been more prodigal and liberal to thee than others, this ought not to be a means to exalt thee above them, or to despise them, but to binde thee to the more obedi­ence and thankfullness unto him: for saith Christ, Luk. 12. 48. where much is given, much shall be required; as the good man look­ed for more encrease, and better improve­ment from him that had five Talents, than from him that had but two, Mat. 25. 15,

3ly, Here is matter of humiliation for a proud man in respect of his end. As the poor man and the rich came the same way into the world, so both go the same way out; and then after a while, turn over their ashes, and the wisest of men cannot distinguish them; what are the bones of the greatest Potentates better then, than the meanest beggers lying in the grave?

Ʋse 2. Is for information, that pride was mans undoing sin. It was the first sin that ever was in the world, and it will be the last that shall be destroyed in us. And when from such a bitter root shall branch all kindes of wickedness, we may conceive it to be a deadly sin.

2ly, When other sins begin to die, then secret pride gets strength in us. Ex remediis [Page 146] generat morbos, even vertue is the matter of this vice : in such sort, that a man will be proud, that he is not proud; and there­fore it concerns us to be very watchfull o­ver our own hearts, that it get no footing in us, or if it hath broke in at our doors, like a thief, not to rest till we have purged our hearts of this uncleanesse and enemy.

3ly, That howsoever all sin may be said to be in the Devil, secundum reatum, yet on­ly pride and envy is in him secundum affe­ctum; he is guilty of all sin, as tempting men to every sin, but pride is his own pro­per fault, his darling, his Rimmon, and as Bernard speaks, his character: so that neces­sarily must it follow, that proud men bear his stamp, his image, and do (patrizare) resemble their father the Devil.

Ʋse 3. Is for reproof. It was the Speech of one, I never saw a wise man proud, nor a proud man wise, and Verus est hic sermo, It is a true saying, for

1. A true wise man, is an humble mind­ed man, and he walks safely in the vallies, when he that climbs up to the tops of the mountains is subject to falling.

2ly, A proud man cannot be wise, be­cause he hath not learned to know God, [Page 147] nor himself, which is the beginning and middle, and end of wisdome. He knows not God that can abase him: and he knows not himself how soon he may be humbled, and of what brittle metal he is made of, nor sordid, so well [...]s the meanest.

Obj. 2. Harm watch, harm catch, with what measure m [...]n [...]ete shall be measured to them again, [...]i [...]h Ch [...]ist, Matth. 7. 2. Lex Talionis is Gods Law, Exod. 21. 24, 25. Eye for eye, tooth for tooth, hand for hand, wound forwound: and this is made good in Athaliah: her measure was blood, and she is repaid in blood, that she might speak with Adoni­bezek, Judg 17. As I have done, the Lord hath rewarded me; As without mercy I spa­red not innocents, so was I not spared by my people, although I entreated them, as Job speaks of his wife, chap. 19. 17. Babylen was merciless and cruell, and therefore a proportionable punishment is proclaimed against her, Rev. 18. 6. Reward her, as she hath rewarded thine, and saith Paul, 2 Cor. 5. 10. Every man shall receive according to his works, not only ad aequalitatem, sed [...]u [...]litatem, for equality, but quality: And thus it was the saying of a Reverend man, that he never committed that sin in his life, but that the [Page 148] Lord met with him in the same kind for it, and paid him in the same Coin. Pharaoh causing the male children of the Hebrews to be drowned in a River, was at last drow­ned with all his Host in the Red Sea, Exod. 14. 28. Gideon slaying the Seventy Elders of Succoth with unreasonable and unmeasura­ble torments, had his own seventy sons murthered by the hands of Abimelech his Bastard, Judg. 9. 5. Haman prepared a Gal­lows to hang Mordecai thereon, but his foot is taken in the same snare he laid, and he suffers on it, Esth. 7. 10. Darius Gover­nors that conspired Daniels death, are torn into pieces by the Lions they had provi­ded to devour him, Dan. 6. 24. David ly­ing with Ʋriahs wife, had his own wives defloured by his own son Absalom in the sight of all Israel, 2 Sam. 16. 22. Bajazet the first, who resolved in the pride of his heart, that if he should conquer Tamber­lain, to carry him in an iron Cage tho­row his whole Kingdom in Triumph, be­ing overcome was served in the same kind by Tamberlain. The Tyrant Maxentius was overthrown in the same Bridge which he craftily built as a snare for the destruction of Constantine, and so his mischief retur­ned [Page 149] upon his own head, and cruelty fell upon his own pate, Psal. 7. 16. Alexander the sixth was poisoned at Supper with the same wine which he had prepared as a dead­ly draught for his familiar friend Cardinal Adrianus, his servants by Divine Provi­dence mistaking the bottle. The Sodo­mites burning with the fire of Lust, were burned with fire from heaven, they finned against nature, and were punished against nature, fire descending upon them, whose property is to ascend. The dancing daugh­ter of Herodias, who preferred John Bap­tists head before half her fathers Kingdom, going over a frozen River, the Ice brake, and falling into it, had her head cut off without any other harm to her body, as History reports. So that we may conclude the generality of this point in the words of David, Psal. 9. 15, 16. The Heathen are sun­ken down in the pit that they made, in the net that they hid is their foot taken. The Lord is known by exeecuting judgement, the wicked is snared in the work of his own hands, Higgaion, Selah; that is, take notice of it, mark it very se­riously, consider this in thine heart; for it is worthy to be noted.

The Reason hereof is, to prove unto us [Page 150] the attributes of God, as I will shew you in some particulars.

1. That he is omniscient; for no man can conceive the least mischief in his heart against another, but the Lord knoweth it, and seeth it: For he that made the eye, shall [...]e no [...] see? Psal. 94 8. and in this sense saith Peter to Christ Iohn 21. 27 Lord, thou knowest all things, and knowing of them he can the better p [...]e [...]ent them, and dispose of the is­sue of them.

2. That he is omnipotent, in catching the wise in their own craftinesse, and the counsel of the wicked he makes foolish, Job 5. 13 He is not onely omniscient, but omnipotent, in turning things upside down, as he best pleaseth.

3. That he is a most just God in repay­ing evil with evil; evil in intention, with evil in execution. The wicked have drawn their sword and bent their bow to slay such as be of up­right conversation; but herein his Justi [...]e is made known, that he causeth their sword to enter into their own heart, and their bows to be broken, Psal. 37. 12, 13, 14, 15. If men were not as blind as Bats and Owls, that can see little or nothing in the clear light, they might perceive Gods Justice in [Page 151] our latter times upon many that had a bloody hand in their Masters death: Some hanging themselves, some being beheaded, and some dying mad, and some falling to shame, and in falling into the pit that they made for one far more righteous than them­selves.

4. That he is a most true and faithfull God, and keepeth his promise and Cove­nant for ever, Deut. 7. 9. his promise is, Matth. 7. 2. With what measure men mete, it shall be measured to them again, and this is made good upon Saul, David, Athaliah; and so I passe to the Uses.

Ʋse 1. May serve to convince the strong­est Atheist, that there is a God. Thales Milesius considering, plantas humiditate vi­rescere, siccitate marcescere, concluded that there was an over-ruling power and pro­vidence; even so the Consideration

1. Of the disapointing mens hopes, and bringing them to nought.

2ly, Of bringing the mischief which they imagined, upon their own heads, is sufficient argument to declare unto us, and resolve us there is a God, and there is none like unto God, that can do such great things : so that we may sing with Moses, [Page 152] and the Israelites, Exod. 15. 11. Who is like unto thee O Lord, among the gods? Who is like unto thee, so glorious in holinesse, fearfull in prayses, doing wonders?

Ʋse 2. Is according to that of Moses to the people, Num. 32. 23. Be sure your sins will find you out. Who would have thought that Athaliah sleeping so securely in the bed of her fornications, lined and stuffed with such bloody feathers, and boulstered with so much wickednesse (so many years toge­ther) should be awakened out of it, and called to the bar of Divine Justice, and then and there sentenced to death? but when she sleeped, the Lord watched her down-lying and uprising, he compassed all her paths, he seal'd up her iniquities in a bag, Job 14 17. and breaks it open to her destru­ction. Now, Mutato nomine, de vobis Fabula narratur, what is recorded of her, will be verified of you in the end, and therefore search out that Achan sin, and turn that Hagar out of doors, lest it trouble you, and find you out, and turn you ont of Gods favour, and bring you to shame. Oh that men were wise, saith Moses, Deut. 32. 29. then would they consider and understand this, that their sins will find them out, and so the consider­ing [Page 153] and understanding thereof would teach them to stand in aw, and not dare to sin, Psal. 4. 4. I read of a Philosopher that took up a Stage in an eminent market, and pro­claimed se velle vendere sensum, that he would sell understanding to any that stood in need of it: the King of that Countrey being informed thereof, sends messengers with store of gold in their hands to purchase it: the Philosopher writes in a little Paper these words, In omnibus quae facturus es, sem­per respice finem, & cogita quid possit tibi acci­dere, that is, In all things thou goest about, think alwayes what the end will be, and what may befall thee in the end: and so de­livering of it to them, advised them to car­ry it to their Master, and to tell him that it was full worth his mony: the which the King receiving, caused it to be written in golden letters over his Chamber door: now after a little time, some discontented people hired a rude, lewd fellow to stab the King, and going about his work, with a heart full of mischief, and reading this su­perscription, his countenance changed, and falls trembling, and shaking, as if he had an ague fit: the which being perceived, and he examined, confessed the whole matter, [Page 154] and what diverted him from it. Even so, if men would but seriously consider, that with what measure they mete, shall be mea­sured to them again, or that nothing surer than their sins would find them out, or that the end of sin and wages of sin is death, Rom 6. 23. How would this Meditation stop the current of their vile affections, and divert them from sinning? It was an ex­cellent Speech of one, Cave quid agis; te vi­det Deus. Beware what thou doest; for God seeth thee, and all things are naked and open to his eyes with whom thou hast to do, saith Paul, Heb. 4. 13. and Homer speaking of a Frog and a Mouse, who ha­ving a sharp contestation and bitter Skir­mish, the party grieved tells the other, [...], God had a reven­ging eye to right him: even so, if men would but remember whatsoever they are about or doing, God looked upon them, and had a revenging eye to requite it in the same measure and nature, it would stifle all treason against heaven and earth.

Ʋse 3. This may teach us, that seeing with what measure we mete, shall be mea­sured to us again, to walk circumspectly and warily, not as fools, but as wise, Eph. [Page 155] 5. 115. the Law of God and nature should be our rule to square our lives, and all our actions by, and that is, Quod tibi non vis, alteri non feceris, to do as we would be done unto, Matth. 7. 12. and saith Paul, Gal. 6. 16. To as many as walk according to this rule, peace shall be upon them, and mercy, as up­on the true Israel of God. Whatsoever a man soweth, that shall he also reap, Gal. 6. 7. He that soweth righteousness, shall receive a good and sure reward, Prov. 11. 18. But he that soweth iniquiry shall reap affliction, and the rod of his anger shall fail, chap. 22. 8. God hath a two­fold measure.

1. Either a measure of glory, and that is for those that abound in the works of the Lord, 1 Cor. 15. 58.

2ly, A measure of wrath and sorrow, and that is for those that plough iniquity, and sow wickedness, Job 4. 8. and with this measure did God mete Athaliah.

Doct. 3. Is, Qualis vita, finis ita, As we live, so commonly we die, as we speak in another kind, Mali principii malns exitus, an ill beginning hath an ill end : even so, an ungodly life is accompanied usually with a sad death. Look upon Haman, be­hold Judas, cast an eye upon Julian the [Page 156] grand Apostate, who died cursing and ban­ning, crying out in defiance of Christ, Vi­cisti Galilaeo, O thou Galilean, thou hast conquered and overcome me. Turn over the Chronicle of Athaliah, and thou shalt find, that as she s [...]ank living in the nostrils of the people, for her idolatry, pride, usur­ping of anothers Crown, blood-thirsti­nesse, so in her death she was abhorred by all, and had not power to cry out with Peter, Lord save me, or with the Publican, God be mercifull to me a sinner. The Husbandman can tell us, that which way the tree lea­neth, that way it will fall if it be not pre­vented by art; and I have often observed in visiting the sick, that as the Proverb is, quod in corde sobrii, id in lingua ebrii, what lies close hid in the heart of a sober man, is revealed by his tongue when he is drunk: even so, as men lean and are affected living, so their hearts and tongues run of it dying; and what hopes can there be, that they who had not God in all their thoughts, Psal. 10. 4. when they were in health, should go to God when they are dead?

Ʋse, As the tree standeth, so it falleth, and saith Solomon, Eccl. 11. 3. As the tree doth fall, so in the place that the tree falleth, [Page 157] there it shall lie: So that this doth much concern us to denie ungodlinesse▪ and worldly lust, and to live soberly, and righ­teously, and godly in this present world, looking for that blessed hope, and appear­ing of that glory of that mighty God, and of our Saviour Jesus Christ, Tit. 2. 12, 13. labouring to fall to the South of his mer­cy, and not to the North of his Justice. Death is not so fearfull and terrible in it self, as is the sting of it, which is sin, 1 Cor. 15. 56. And therefore let it be our care to be every day weakning, and pul­ing out this serpents sting, that we may with old Simeon depart in peace, Luke 2. 29. And blessed shall be the dead that die in the Lord, for their works follow them, Rev. 14. 13. Thus ye have heard, 1. what Athaliab was. 2ly, What her Treason, and 3ly, what her end was. She rent her clothes, and cryed Treason, Treason: and was slain by the way, which the horses go to the Kings house.