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 hâ—nd of Joab so Joab must look to 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 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. 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 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 Ferro peste fame vinclis algore calore Mille modis miseros mors rapit una viros 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 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.
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 deâ—th to them that die in the Lord. It is but as a sleep 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 Vse 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 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 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 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 â—â—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 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 Vse 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 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 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 Vse 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 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. Vse 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. Vnus Pellaeo juveni vix sufficit orbis 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 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 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 Judaâ— 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 â—â— Cesar being asked what death he would choose answered no lingring but a sudden death 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. â—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
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 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 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 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 Vriah 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 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 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 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
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 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 old Simeon did when he embraced Christ in his arms Luke 2. â—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. 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 Vse 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 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 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 Vt 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 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 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 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 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 miâ—stone were banged about his neck and he were cast into the bottome of the sea Matth. 18. 6. but from hence we learn Obs In nomine Domini incipit omne malum Religion is made a stalking horse to 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 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 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