and then they raise those tempests which they cannot lay they do but bait they do not worrie our corruptions so they make vs chafe Thus in Elihues iudgement at least the cause why Iob did so beslir him and lay about him was because God had not dealt in extremity with him Thus Ionab who was tamed when he should be drowned was a little too lusty for a goard And surely brethren if our crosses were sometimes more I do not thinke but our firs would be fewer our outward carriage at least better Three ierkes sometimes make the child yeeld when one would make him dance and stamp Lastly crosses sometimes steale vpon vs before wee haue armed our selues and then it is a world to see how wee go downe the winde Dauid can say somewhat to this also he was fitted for crosses when the child borne in adultery died his heart was sofrned he had reason to expect its death sith he was told no lesse but here hee lookes for no such matter he giues in charge that the yong man Absalom an old traitor though his boy should be lookt vnto hee will not suffer himselfe to thinke that Absalom must die he will not be humbled for his fondnes past because hee did not meane to amend it and therefore this lies vpon him more heauy than sand he cannot beare it as he bore the other and thus we must leaue the point as we found it at first and tell our iudgements that one crosse foiles vs yea laics vs on our backe when another perhaps a stronger cannot stirre vs because the Lord sets on one more then another because we are lesse sound in one place then another because we are lesse mastered by one crosse then another because we are lesse prepared for one then another Now the point is prooued let vs not suffer it to passe without some vse though we be the briefer Learne hence at least a double point of wisdome the first respects our brethren them we must not too lightly censure for their weaknesse and tendernesse in some crosses though light sith that cannot be light which God will make heaute sith that may be light to one which is as a mountaine to another sith those our brethren may manfully beare farre sorer crosses then our selues though humbled in some particular sith briefly that which is heauy now may anon be light to them and that which now is as a thing of naught to vs may anon be somewhat if God shall set it on soft then my brethren let vs not be too eager vpon Dauid it may be we haue buried no Absalom as yet at least dying in such a sort it may be we would haue busled more then Dauid did Had Shimei so greeted vs or Saul so pursued vs like enough Dauid would haue beene at patience before vs in twenty other crosses and so may our brethren too euen those we most censure and therefore haue some patience and mercy toward the afflicted account not cuerie one proud and carnall and froward that is foiled when we stand The second lesson our selues must take forth and make it our owne and it lookes two waies as if it were on both sides the lease First if wee haue in some measure quitted our selues well in some one or few afflictions we must not presently triumph and grow secure as if the day were ours wee may now giue them the fall and by and by bee tript downe our selues if we looke not to our feet Dauid is before vs herein he fought more battles then twenty of vs and that with great courage and good successe yet is not Dauid able to stand against this crosse his Absalom his Absalom could not be forgotten And what though wee haue buried a friend It may be we know not what it is to burie a father a childe a wife a husband If Amnon bee dead we cannot tell what an Absalom may worke when his death shall be vntimely Say pouertie be no great burden to vs it may be paine and sicknesse will make vs roare if these blow ouer a cloud vpon our names may happilie trouble our patience if wee can bee patient when other mens faults are serued into vs and laid in our dish yet it may bee wee shall not claw it off so well if our kinsfolkes seruants parents children yoke-fellowes shall breake forth and vnmuzle the wicked against vs. O then let not him bragge that puts on harnesse as hee that puts it off let no man be secure but euer stand vpon his gard still readie to receiue and to award these blowes that fall vpon him like haile and shot and so if he doe then on the other side let him not cast away his buckler because hee was wrought a rap but looke better to his hand another time What though Dauid bee now downe hee may rise againe for all this and prooue himselfe old Dauid still though he be a little eclipsed yet may he shine forth afresh and make many an holy praier and Psalme after this and though he now flie yet may he fight and triumph againe ere hee die and so maiest thou too though for the present deiected That Peter that was once afraid of a wenches face will not after feare the threats of any aduersarie and hee who is sometimes base in a trifle may after play the man in greatest trials Say not then if I cannot beare the losse of a childe of a friend of a little wealth a little ease a little sleepe alas what shall become of me if it should come to fire and faggot How shall I part part I must with my dearest pledges and neerest friends and with all my goods Yes man heare me in one thing that I shall say Ionah may with more patience part with his life at one time then with a root at another and that God that can make light crosses heauy and shadowes of crosses looke like mountaines can if he call thee to them hee will make heauy crosses light and mountaines shadowes And thus briefly for that point Beare me companiethorow one point more and I will trouble you no further and will be briefe in that For whom doth Dauid thus mourne What is he whose death is thus lamented Heare him O my sonne my sonne Which sonne O Absalom Absalom Absalom is then the man And heerea strange matter is offered to those that know not the heart of a father The sonne practiseth against his fathers house robs him of his children abuseth him in his wiues seeketh to spoile him both of life and liuing and the father what doth he he weepes for him hee mournes ouer him hee would die for him thus doth Dauid In whom see what a kinde and godly fathers affection is to his childe No vndutifulnesse no practise on the childes part no not death itselfe can diuide betweene him and his child What though Absalom can forget Dauid yet Dauid cannot forget him what though hee be a very
is smitten 〈◊〉 when our father is railed vpon nay shall Dauid 〈…〉 out my son my son for a wretch that would haue kâ—â—â— hâ—â—â— and shall not we mourne ouer Gods son whom wâ—â—â—â—â— mine yes brethren we must mourne if we will be comforted 〈◊〉 make Gods case ours if he shall make ours his which 〈…〉 then behold what comfort is here offered for 〈◊〉 is there such affection in an earthly father what then may we expect at Gods hand who is an heauenly father whose loue as farre exceedeth ours as the heauens are aboue the earth can Dauid I lead you no further loue Absaloms such a child because a child can his heart came after him can he be pacified toward him at Ioabs request when he hath slaine his sonne and is it not possible that GOD should be frieÌ„ds with v8 at Christs request though we haue slaine our selues and the Lord of life Can Dauid loue Absalom when he hath defiled his concubines when he seeks his kingdome his life can he then die for him when Absalom would be his death can hee doe all this though his sonne doth not submit doth not repent doth not craue pardon but is vp in armes against him and will not God whose loue is infinite for Christs sake forgiue his children when they come vnto him coÌ„fesse their fault be sorry for it and desire amendment O my brethren do not we wrong God exceedingly when wee will not yeeld him as kind as Dauid say thou hast beene as bad as euer Absalom was vnholy vncleane vnnaturall would not Dauid be friends with Absalom if he had confessed his fault and shall we doubt of God O but Dauid was fond God is iust yea but the question is whether Dauid hath more fond loue than God hath true loue say it were his fault here is the point is there so much badnes in Dauid as there is goodnes in God nay I put it vpon thy selfe whatcan thy child doe but thou canss pardon the trespasse against thee so now he will behon 〈◊〉 wherefore then for conconclusion this I say what soeuer thy sinnes be never 〈◊〉 downe discouraged despairein thy selfe but ever hope the best of God so long 〈◊〉 itself his meanes thou hearest that he is a mâ—â—â—s ust 〈◊〉 do now as Benbadad did to Ahab humbl◠〈…〉 confessethy sinnes bewaile them 〈◊〉 off 〈…〉 of them and endeauour new obedie 〈…〉 and 〈…〉 hadst as many sins vpon thee 〈…〉 the sea shore and those 〈◊〉 great 〈…〉 shoul◠〈◊〉 find mercy and be pardoned 〈◊〉 sin 〈…〉 ere find God onely insinite Thus in a more generall maner we haue run thorow the chiefe maâ—ters of this text Now it shall sulfice to name onely the particulars or rather some few of them such as are these following In that 〈◊〉 this stirre it for Absalom 〈◊〉 delight we see that the more Gods children serther hearts on an outward thing the more they shall bee crossed in it Let David please him solse too much in Absalom and Dauid shall smart for is this his greatest ioy shall prooue his greast cnosse Againe if Gods people can bee content that their children should crosse God God will bee content â—â—t their children shall he crosses to them If David will be so tidde that his child must not bee chid nor shent God will bee so good as to give him his payment for it Againe if Rulere wil giue life when God calles for death they shall help ether themselues him to sorrow and their friends so spared to shall if Dauid will be so nice alas prety ducke who can find in his heart to execute yea or to correct such a sweet baby and so let him goe God will finde a time to pay Dauid and to reach Absalom for it Againe in Dauid we see that in the best when crosses come the flesh will play its part and lay about its while Dauid must run himselfe out of hiâ—â—h before anâ— can stand on 〈◊〉 ground c. FINIS 1. Sam. 10. 10. 11. Vide Vatabl. ad locum Polyd. Virgil. Adag 374. Doct. 1. Read his life in the bookes of Samuel Read his story from the 28 of Gen. to the 46. Chap. Pro. 24.16 Psal 34.19 Reason 1. Psal 30. 2. Kings 20. Vse 1. Mat. 7.14 Act. 12. Doct. 2. Iob 3. Ionah 4.1 Chapter 4. Reasons 7. Vse 1. Rules 1. 1. Sam. 30.6 Chap. 4.6 Act. 27. Act. 27. 1. Sam. 30.4 Doct. 3. Read 1. Sam. 25. 2. Sam. 16. 2. Sam. 12. c. 2. Sam. 15.26 c. Iob 1. vlr verse See chap. 13 3.16.21 23.3.4.5 c. Reason 1. Iob 35. penult 2. Sam. 12. Vse 1. 1. Pet. 2.13 Doct. 4. Cant. 8. Vsc 1. 5 verse Zach 12 Psalm 119 156 2 Sam 10 As Leuir 24 11 1. King 20
joy in Absalom he cannot be master of them nor command them when he is dead hee will bee fond whilst he hath Absolom no body must touch him the winde must not blow vpon him therefore hee will extremely lament when hee loseth him and no body must comfort him because his Absalom is not Adde vnto this in the third place the deceitfulnes of our owne heart which doth but cosen vs and the subtiltie of the diuell who to the end he may carrie vs headlong with the whirlewind of passion into a sea of troubles will beare vs in hand that wee haue reason to grieue and to bee passionate Thus Ionah stands vnto his cause and beeing drunken with passion he cannot see but he hath the better of God Thus Dauid had a man closed hith him and asked him what he meant to be so loud would quickly haue beene his talsemaster what would hee haue said would you haue me vnsensible of such a stroke as this is there no thing to be done by the parēt when the Lord thus singles out his child ought not the father to take notice of it especially I must sith I did not the part of a father to him he should ere this haue beene executed for his sinnes I let him run on but now the Lord hath met with him and mee too to my woe It is iust vpon me and I am perswaded I ought not to let it passe without some vse I must greeue and yet were I sure his soule were now in heauen I would care the lesse but alas the example is searefull so to liue so to die Faire words good Dauid he speakes as he thinkes good man but he knowes not his owne heart is this the cause that you would haue died for him was it because he had sineed because you had failed in duetie alas what could your death do for his soule or your owne discharges no no hee was your darling you cannot spare him you must alwaies beare him in your eie hence those teares and thus we run on many times in a tale and would faine perswade our selues that what we do is done with iudgement when God knowes our sorrow is as full of flesh as Dauids here was and thus what through the errrour of our minds and disorder of our affections and deceitfulnesse of our owne hearts and Sathans cunning it comes to passe that we are in the depth of sorrow and passion as the Aramites in the mids of Samaria before we know where we be Now this being so that the best of vs all are subject to immoderate sorrow for outward things we must not onely learne to beare with one another in this our common frailty but further euery one for himselfe must fence and mound his heart against these absurd passions and excessiue griefes Many outward things be so base in respect of man that they should not once moue him they be not worthy his cares or thoughts vnfit to belodged in the meanest roome of mans soule to name them the same day with man were to set them aboue their place to bestow teares on these were to wash stables with sweet water not worth the while nor the cost All of them are but finite none absolutely good and therefore our griefe for them must be limited with respects and vsed with great moderation els it will degenerate and turne carnall Neither will it serue the turne to plead that our sadnesse hurts no body but our selues and that therein we are enemies to none but to our selues for were this a true plea yet were it vnsufficient for who gaue vs a commission to hurt our owne persons and to practise murther vpon our owne bodies but this is not all for besides a priuate wrong wee rob God of his glorie and men of that seruice we owe vnto them indeed worldly sorrow makes vs both vnthankful to God and vnprofitable to man and vnnaturall to our selues as hence might be shewed but we cannot stand on all and therefore let vs striue against it Let vs will some man say let vs if we can but how should we be armed against the excesse of worldly sorrow can you giue me any preseruatiues against it Answere some we will many we might but so farre as we practise these following we shall be freed of this vnprofitable guest 1. Let vs denie our selues in all worldly matters and not engage our affections vnto them either to be eagerly set vpon them when we haue them in chase or to bee foolishly puft vp with them whē we haue them in possession for if we do not leaue them till they leaue vs it is sure they will leaue vs in the lurch in the end witnesse Dauid Absalom was gone ere Dauid had denied himselfe in Absalom and therefore now here is nothing but roaring whereas if he before had sacrificed his name and crucified his affection he would neuer haue stood vpon those termes ô my sonne my son what will the world say that my sonne should come to this but he would haue comforted himselfe in his GOD as elsewhere he did and said It is the Lord let him doe what seemeth best to him and so if wee could denie our selues in our husbands wiues children names c. we would neuer take on so when wee part my son my son my husband my child c but as we were not doted with them whilst we had them so neither would we be discouraged when we lost them But heere is the misery let vs see it and amend it we lay the whole strength of our affectiōs vpon the things we fancy as the creeple laies his ful waight vpon his crutches and therefore when they are taken from vs as Pharaohs chariot wheeles we are downe vpon all foure and sticke in the mud yea we set on our affections as the Bee his sting with all our might and strength wee conuey vnto others our very bowels and hearts and therefore when they are gone we are heartles We see the errour what is the remedy Reioice as if we rereioiced not and then we shall mourne as if wee mourned not be not too glad when the sun shines and then thou wilt not be too sad when a cloud comes To this we must adde a second thing which in part hath beene alreadie toucht and that is often to thinke on crosses before they come and to promise our hearts no great matters from the world for what is the reason that wee grow so passionate sometimes but this ô I neuer lookt for this I neuer dreamed of such a day yea but whose fault and folly is that not to looke for crosses on the sea why should wee not thinke to be crossed as well as Dauid and as soone as Dauid Absalom was lusty in the morning dead ere night may not the like crosses steale suddenly on vs but this was Dauids owne errour he thought when God had giuē him a fine child that hee must needs bring comfort