THREE SERMONS, VIZ.  
David's Tears for his Rebellious Son Absalon, Israel's Tears for Abners Fall by bloody Joab, Infants Tears for Athaliahs' Treason, PREACHED By S. L. a true Lover of the Church, his King, and Country, in his Country-cure.  In Rhama was a voice heard, mourning, and weeping, and great howling: Rachel weeping for her Children, and would not be comforted, because they were not. Mat. 2. 28. They have taken away my Lord, and I know not where to find him. John 28. 13. Be sure that your Sin will find you out. Numb. 32. 23. 
LONDON, Printed by T. C. and L. P. for Robert Crofts, at the Crown in Chancery-lane, under Sergeants Inn. 1660.   

To the Right Honourable WILLIAM Lord PETRE, Grace, Mercie, and Peace.  
MY LORD,  
WHen the Ilienses visited Tiberius Caesar somewhat out of season to condole with him the death of Augustus, he smilingly answered, Et ego doleo Hectorem vestrum, and I am sorry for the loss of your Hector: who was dead many years before. Even so, perhaps, it may be my portion, (if not by you, for your goodness sake,) yet by some others out of malignity, and evil disposition, to suffer a hard censure, if not a scornful flout, with the Trojans, that I present to you, and the world, an Embryo of my brain, born out of due time, as the Apostle said of himself, 1 Cor. 15. 8. But give me leave to answer for myself, and that stinking vapour will easily be shaken off from the skirts of my garments. For first, I did appear in season, and offered to the Press some of them, within a few days after the fall of our good Josiah: but was dissuaded to the contrary, for some reasons best known to myself. Secondly, it is God's promise, Prov. 10. 7. The name of the wicked shall rot; But the righteous shall be had in everlasting remembrance, Psal. 112. 6. And that our good King may ever live, and live in the living pictures of himself, and in the hearts of his people, and never be forgotten (like Ma●y Magdalen) for the good d●ed she had done, Mar 14. 9 I conceive it not unseasonable to speak something of his life and fall. Vivit post funera virtus. Thirdly, although it may be counted civil policy to be silent, yet my inward prompter tells me, it is uncivil duty, not to anoint the dead with the ointment of my dearest love and honour. Dum spiritus hos regit artus. To love the living, may be Parasitical, as more, propter sua, than see: but to love the dead, when they can do neither good, nor harm, is verus amor, true love indeed: and such is mine, and so I am free from the aspersion of ambitiousness, covetousness, and vainglory. The first text speaks of an unnatural rebellion, and a civil, or rather uncivil War, raised by a child against his father, and King father. The second of a deadly treachery and conspiracy, to bring down to the ground a Prince, and a great man, whereof the World was not worthy, Heb. 11. 38. The third of a horrid treason, not only against the father, the King father, but even against his children, that as the Husbandmen spoke one to another, Mark 12. 7. the Inheritance might be theirs. So that as Protogenes in his absence, finding at his return a line drawn upon his board in his shop, with much exquisiteness, presently concluded Apelles had been there: Even so, by the monstrous conception, birth, and carriage of all, or either of them, it may be imagined (without an Interpreter) who was the father of them, Jo. 8. 44. and he that set them on work, will, or hath paid them the wages of Balaam, 2. Pet. 2. 15. If you will be pleased to overlook with a Candid eye the following Treatises, you shall find the condition of the Church of God, to be as a Lily among Thorns, Can. 2. 2. and her greatest enemies to be of her own household, as Christ foretell, Mat. 10. 36. Gog and Magog, (like Herod and Pilate) will combine against Christ, and his Members, to dethrone, and extirpate them; but such is God's overruling providence, that, Sanguis Martyrum, semen Ecclesiae, he preserves her from falling into ashes, and after a black Cloud, and watery tempest, sends forth the brightest, and clearest beams of his favour, and neverdying love, to warm her, refresh her, and make her last days better than the first, like Jobs, 42. 12. Here again you shall find, with what a Gospel-face, rebellion and treason are painted, able to deceive the very elect, Mark 13. 22. but being unmasked, how mort deformed, more ugly do they look than Pharaohs lean kine, when they had devoured the fat, the full, the fair, the well fleshed of the Land? But lest it be said of me, as once a flouting Critic said unto the Citizens of Mindus, who having great gates to a little City, he bade them to shut the gates, lest the City run out: even so, lest the bead seem bigger than the body, and the Proem larger than the Oration, I shall only desire, that God may be Glorified, yourself Contented, and confirmed in those Principles which you have hitherto professed with zeal and courage, I conclude,  
Your humble Servant in Gospel-work for Christ, T. L.   

A SERMON PREACHED The next Sabbath after the fall of our good josiah.  2 Sam. 3 38. And the King said unto his Servants, Know ye not that there is a Prince, and a great man this day fallen in Israel? 
THe History makes mention of a strong, long, and sharp dispute between the House of Saul, and David, for precedency of honour, for the Sceptre, and Regal Throne: the Generalissimo on the one side was Abner, and on the other Joab, men of might, courage 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 blood. For as it is written of those two gallant Romans,  
Non tulit Caesar, Pompeiusve Parem.  
Caesar and Pompey could never tolerate 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 tail, to make him the more fierce on his prey:) sometimes by public ambition, that they might sit nearest to the Crown: sometimes by Popular applause, that silly, simple, and weak Reed, or Spider's web, 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 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 david's, without Israel's 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 Death's 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 die, 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 Curs, thirsting to fill themselves full with the flesh and blood of their loving Master; but to be cheated and gulled of his life, and that after many Protestations, Vows, and lifting up of hands to the Almighty; but to be betrayed with a Kiss, 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 Bulrushes, 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 Israel's 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 proclaimed in Askalon, lest the Heathen, the uncircumcised, the Philistines, the Papists, the Jesuits triumph and rejoice in Israel's wonderful, unspeakable, invaluable loss, 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 brother's blood crieth to me from the Earth: and therefore that the Land might be found guiltless of so foul crime, for, 
Clamitat in Coelum vox sanguinis, & Sodomorum,  
Vox oppressorum, merces retenta laborum,  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, a Prince, a great man falls, 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 guiltless before the Lord for ever, concerning the blood of Abner. David foresee a black storm coming, and therefore 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 wickedness, ver. 39 and (digito monstrat hominem) points out with his finger to the eyes of all the mourners in Israel, Joabs' evil and wickedness, like cain's brand-mark on his forehead, to be the shedding of blood, innocent blood, Prince's blood: 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, murder, etc. so secretly, that neither the Sun, oculus mundi, the world's great eye, nor man's eye seethe 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, the Worm of conscience will be always checking, and gnawing, and gripping 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 blood of the harmless infants he caused to be slain, that they might be a footstool 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 dreadful apparitions of ugly Devils, haling and tearing of him into pieces, that his life was burdensome 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 terrify him: So that herein is the Prophecy 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 days over his prey, in great Gallantry, outward Pomp, magnificence, and stateliness, 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 cometh 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, 
Neque enim Lex justior ulla est,  
Quam necis artifices arte perire sua.  then evil watch, evil catch. As Tomyris said unto Cyrus who had formerly slain her son, cutting off his head, and casting it into a Tub of blood: sanguinem sitisti, sanguinem habes, blood 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 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 David's innocence 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 dunghill, or Ale-tap, no broken Citizen, or bankrupt Gentleman, no Mechanic, or Artificer, none of the base condition of David's followers, when he fled from Saul, 1 Sam. 22. 2. but he was Ishbosheths' staff, the supporter of saul's house, and the glory of that Diadem, and so the Penman sets him out two ways,  

1. As a Prince.  
2. As a great man.   
1. As a Prince; unto which the Latin 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 murder 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 sense, Dux, Princeps, a Captain and chief Commander, ordering, disposing, and giving rules to Soldiers, to go out and come in, to draw and to sheathe their swords: and such a Prince was Abner, and a valiant Prince: but whom Ajax cannot conquer, Ulysses will undermine by treason; For know ye not that a Prince, and a great man is fallen? And so I pass to the second Branch.  
2. As a great man. As when Ephraim spoke, 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 only the inferior 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 man's blood? Psal. 9 12. David's 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 darkness to be kept unto damnation, 2 Pet. 2. 4. What Christ spoke 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 Prince's death, & so he is not threatened 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 suddenness of his death, and his unprovidenesse for his grave, Joab not only labouring to kill his body, but so far as he could his soul too, like as the Italian I read of endeavoured 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 death's 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 battle. 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 wisdom then,  
1. So to live, as if we were always 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 Solomon's Pismire in the harvest time; and with the wise Virgins, in the acceptable time, to provide oil 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 always 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 darkness, and of blackness, a day of clouds, and obscurity, Joel 2. 2. a day of heaviness 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 witness to the world their love to him, and how wonderfully they lamented his loss. 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 man's affection almost extending more, propter sua, than propter se, for his private profit or preferment, than for any parts or goodness he finds in him, like drones which haunt the Hive for the honey sake: but to love him dead, when he can do him neither good nor harm, is rara avis, nigroque similima cygno, a rare quality hardly to be found among the sons of men: and yet this was David's case, Israel's case for Abner, and aught 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 Goths and Vandals, amongst the Turks and Cannibals, amongst the inhuman Swissers, in the Conquest of the Thuricences in battle, 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 Enemy; or amongst the heathen and uncircumcised: but in Israel, where God was known in her Palaces, Psal. 48. 3. but in Israel, where his wonderful 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 graceless practices, by a brotherhood, like Simeon and Levi, brethren in evil, Gen. 49. 5. If this had been done at Rome, where degrading of Princes, murdering 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 practised 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 Israel's condition, equivalent to Chorozins and Bethsaidaes' Mat. 11. 21. woe to thee Corazin, woe to thee Bethsaida, for if the great works which were done in you, had been done in Tyrus and Sidon, they had repent long ago 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 less marvel 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 Swordmen, but Gownsmen, even wolves in sheep's clothing: and if God spared not the old world, nor Sodom nor 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 Nabuchadnezzar, 4. 27. Break off thysins by righteousness, and thine iniquities by mercy towards the poor, that there be a healing of thine error; even so, my counsel to all Israel that have had a hand in the Prince's death, and great man's 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. David's Proclamation throughout all Israel and Judah, to take notice of his loss, and their loss; his and their loss, 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, Under 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 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 stigmatised with this brand-mark, lying in his Grave, Jeroboam the Son of Nebat, who made Israel to sin; and as Judas the Traitor 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 Father's House, that the House of Joab be never without some that have running Issues, or Leper, 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 public 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,  
Observe. 1. That great men's death, and Princes fall, aught 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, Listen to his charge to all the people that were with him, vers. 31, 32. Rend 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 over Abner, and all the people wept again for him: As if such a man's 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 moan 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 dwelled in the land, saw the mourning in Gored A●ad, They said among themselves, 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. King's 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 carry them on their shoulders? as is the Prophet's phrase. Christ's commandment to the Disciples of the Pharisees, with the Herodians, was, reddere Caesari, quae sunt Caesaris, to give to Cesar those things which are Caesar's, Mat. 22. 22. and if we must do this to Cesar a Paynim Emperor, 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 Superiors. 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 careful fathers, who wake whiles we sleep sound, and watch, like Epaminondas, whilst we sport ourselves, and take care for us, when we little dream of their care. The Chronicles speak of Henry the 4th, who being sick and in a trance, that his son and heir Henry the 5th took his Crown from his bed's head, and tried how it would fit his 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 custom was to prefer those to honour and riches whom he most hated; thereby to fill their hearts and heads with continual cares and vexations, there being more gall than honey in them: so that as one spoke 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 wisdom's balance, Can any Children be so unnatural, as not to lament the loss 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, that they were nourished up by a she-Wolf. Know ye not, that a Prince, agreat man, Pater Patriae, a father of our Country, a Martyr for his Country, 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 Under 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 loss?  
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 ministering 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 distress, and shown 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 distress.  
3ly, Flagellare praevaricantes, To scourge those that do amiss: 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 traitor, he should send him to Jerusalem, 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 more than twelve legions of Angels to fight his battles against offenders? 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 Prophet's servant was at his wit's 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 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 faithful labourers in the Gospel under them, to lighten men to Canaan above, for  Regis ad exemplum totu● componitur orbis. 
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 oppressor, and wrong-doers. 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 extinguished, this oil to be poured on the ground, this sword to rust, this innocency to be smothered in dust and ashes, this judge of the poor, fatherless 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 Fatherless, 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 Jesuit. If the world loseth his Sun, all things whither to nought; and if the Servant be rob of his Master that feeds him fully,  him richly, and rewards him liberally, can their ey●s be dry to think of their loss? 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 happiness in him. Had I witted will not serve turn, to say they were 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 got 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. Prince's seldom fall alone, but their Lordlike 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.  
Use Is for our Instruction.  
1. To lament over, and for our Abner. As the Turks have a Proverb unto this day, when they would express 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 joys were nipped in the bud. And as Phinehas his wife hearing that the Ark of God was taken, 1 Sam. 4. 21. presently fell into travel, calling her Son's 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 grass, 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, God's secrets, or dive into God's Cabinet counsel, lest whilst we seek to know those things that are not revealed ' we sinned 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 curiosity 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 God's 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? Show me thy warrant from Heaven for this? Show 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 hue him into pieces?  
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 loss, and public 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 loss 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 children's love ascends upwards to their Parents, and this God shows, 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 man's 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 father's grave; and God and angels will take notice of us for stupidity and blockishness, 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 men's, and if so, then  
Use 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 lion's death, another that he tried the lion, another that he sentenced the lion's dam, another that he slew the lion, another that he shared of the lion's skin; but if there be a woe 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 sour, 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 joined with their Assembly; for an horrible curse and woe, 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 murder, and not preventing it, is counted by the Spirit of God, as deep in blood, as the bloody executioner of the Treason, Joab himself; David killed not Vriah, 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 departed 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 rejoicing in his spoil and prey that he had taken, Elijah the Tishbite meets him, and upbraids him of cruelty, covetousness, and blood, 1 Kings 21. 19 Hast thou 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 sense, Saul bewailed his sad condition, and acknowledged his unworthiness and unfitness 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 murdered him, as a cutthroat, but allowed and applauded them that acted that villainy, 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 murdered of a sort of rude rakehell's, 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, john 1. 9 and so to the light of heaven. As the intruders into other men's 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 cried C●ucifige, let him die, and stroked the contrivers of his ruin: but how one or the other can answer their juggle before God, who judgeth righteously, & taketh the affection and will for the deed, I am ignorant, unless 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 biased, which is to speak evil of their Prince. He that is most foul mouthed like Shimei, is held fittest to be a Statesman, and have a hand in reformation. When Paul had called Ananias whited wall, and the standers by checked him for reviling Gods high Priest: he acknowledged his error, 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 bosom enemy 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 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 add to the bitterness 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 feet. 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 ingrateful wretches. The Ox 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 household enemy 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, from which they shall be awakened at the sound of the last Trumpet. And in this sense 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 God's might, recover ourselves, and rise again. It is but as (Requietorium) a Bed of rest: as Isay shows, 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 faithful 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.  
Use 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 Conqueror over all his enemies, and greatest Traitors, 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 bosom of his father; that although he be loss to them, yet their loss 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 entered 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 Kingdom, a Kingdom which endureth for ever, even the Kingdom of God and of Christ, instead of earthly treasures, heavenly, instead of buffet, reproaches, spittings in the face, kisses, with sweet embrace; Instead of Apage, Euge, be gone, We will not have this man reign longer over us, welcome, and well done good and faithful servant, enter thou into the joy of thy Lord, Matth. 25. 23. instead of the society of beasts, such as Paul fought withal at Ephesus, the fellowship of glorified Saints and Angels. jacob 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 virtue and godliness to all. 1 For sobriety; for who could detect him of drunkenness? 2ly of chastity; for who could blemish him of uncleanness? Posse, & noll., 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 Princelike 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 entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Prince's vindication to undeceive his people. 5ly, Of bounty and liberality to his followers, I, and to some ingrateful, 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 threatened 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 loss of his enemies, as if their blood had been drawn from his own heart. julian honoured those Soldiers 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 virtuously, 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 indulgency over his and her children. Now laying all these together, as so many steps or stairs, or stakes of the Ladder, doubtless 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 jerusalem, Luke 23. 28 Weep not for him, but for yourselves, left as a prey to the wolf, hurrying and worrying Christ's flock.  
Use 2. Abner is fallen. As the Widow of Zarephath spoke 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 Country 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 ebb. 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 grass, and all the glory of man like the flower of the field, the grass withereth, the flower fadeth away, because the Spirit of the Lord bloweth upon it. Surely all flesh is grass, omnis Caro, all flesh, the flesh of Princes and great men, so well as of the Peasant and beggar. 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, jacob, Solemon, Samson, with our Abner. Know ye not that there is a Prince and a great man fallen this day in Israel?  
Ob. If God bounds man's life to an appointed time, to a day, than joab seems to fulfil the good pleasure of God, in giving a full period to Abners' life: he was but as the Atropos to cut the thread of his mortality asunder, and so how could this be said to be sin in him?  
Ans. Cain might plead the same Argument in murdering of his brother Abel, but how displeasing it was to the most high, let his punishment, let his yell and roar witness to the world.  
2ly, Although man's 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 days, which is secret and hidden to us; for as Christ spoke 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 wickedness was Monstrum, horrendum, most heinous and detestable.  
Use 1. All men have their falling day. Be wise now therefore O ye Kings, be learned ye judges 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 man's day; and therefore it will be their greatest honour and wisdom 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.  
Use 2. Here is instruction for inferiors, to pray with Moses, Psal. 90. 12. Lord teach us so to number our days, that we may apply our hearts unto wisdom, 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 Empress 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 bliss. 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 Saviour's 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 Kingdom prepared for them from the beginning of the wotld, Matth. 25. 34. When Pharaoh, Abimelech, Sisera, Herod, Abner, lest dreamt of their fall, than 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 sense, although not words, Know ye not, that a Prince, and a great man is this day fallen in Israel?  
Obs. 4. In Israel. God's Church is not free from spots. In Paradise there was a deadly stinging Serpent, in Christ's bosom a Juda●. In the fairest garden Later anguis sub herba, will be some venomous 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 myself 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 lingering, but a sudden death, and this our Prince enjoys, being alive, and dead in a moment; the breath of man can scarce pronounce so fast, Est, but the Echo answereth as fast, Non est, he is fallen.  
2ly. Abner died a violent death: even so our Prince by unmerciful hands on every side is bereft of his life; Gebal, Ammon and Amalech, Edom and Ishmael, Moab and the Agarims, Jesuits 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 heresy and abomination, and wickedness and profaneness, 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 reproached in the Army by rude Soldiers, In the City by ignorant Ephesians, Factious Schismatics, and many prattling Diotrephe's. In the Country, by Coppersmith Alexander's, and giddy-brained Athenians, still longing to hear, and tell news, sucking in all poison, and then spewing it out to the disgrace of their Prince. This was Christ's 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, unless it were by cursed Joab, and his wicked brood, verse 32. Even so our great man's 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, and the loss 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? Unless 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, Ishbosheth 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 Live, and Liberties. The Gentry their Estates; and have not all cause to cry out, as Elisha did 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 father's 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 darkness, and darkness is none of the least plagues.  
7ly, Abner was gulled of his life under a colour of kindness, v. 27. Joab pretended love, but intended murder. Moll in ore, verba lactis, fell in cord, fraus in factis, he had honey in his mouth, but gall in his heart, he spoke 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 Goliath, 1 Sam. 17. 51. And so let us pray,  
From the Crafty Counsel of Abithophel,  
From Rabshakehs railing, & Shimei's cursing,  
From Iudas' kiss, and Joab's bloody hands, Good Lord deliver us.  
From all false Doctrine and Heresy,  
From hardness of heart and privy conspiracy,  
From sudden death and Jesuitical cruelty, Good Lord deliver us.   

Absaloms' unnatural rebellion against his father.  
SERM. II.  2 Sam. 18. 33. And the King was moved, and went up to the chamber over the gate, and wept, and as he went, thus he said, O my son Absalon, my son, my son Absolom, I would God that I had died for thee, Absolom my son, my son. 
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 misery; the ground on which he stood, a red sea of blood, or a wild wilderness, full of sharp briers, and thorns, that pricked and pierced 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 Pelican in the wilderness, whose nature is to trickle down tears on her bill continually; and in this sense saith Job, Chap. 57 Man is born to sore travel and trouble, as sparks fly 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 Apprenticeship, as Jacob speaks and shows, 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 Goliath 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 bosom son, his Isaac son, his darling son seeks his life and Crown a once; and yet for this bird that would have picked out his eyes, this cuckoo that would have devoured his dam, that bred, and fed, and cockered him, he good man weeps, and in the midst of his inundation, thus he said, O my son Absalon, my son, my son Absalon, I would God that I had died for thee, Absalon my son, my son. From whence we learn after his example,  
Obs. 1. To love our enemies, to bless 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 only, 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 loss of a Rebel son, Est hic labour, hoc opus, praiseworthy indeed, as it is, Rom. 13. 3. and Christianlike. I must confess with Christ's 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 unless we deny ourselves, and as Abraham was commanded, exire de patria sua, to go out of his Country, Gen 12. 1. so we go out of ourselves, 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 Solomon's 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 axe of tribulation, and suffer misery upon misery, before they can become lively stones of the spiritual building, whereof Christ Jesus is the head corner stone. As the ground is rend 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 God's 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 of Gad, come by Troops; and as there were many Lepers, and many widows in Israel, in the days 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 conquerors, 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 always 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 sour, but he decreed, that whosoever would taste of the sweet, should first taste of the sour: 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 of glory, must first suffer with Christ in this vale of tears, he must first take up his Cross, before he shall put on a Crown; First drink Vinegar, than 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 them, are more than they that are against them, as the servant of the man of God can witness, 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 Lifeguard about them, Psal. 34. 7. 91. 11: So that they may now sing with the Church, Psal. 124. If the Lord had not been on our side, (may Israel now say) if the Lord had not been on our side when men risen 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, than 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, joh. 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 jobs 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 Cross. For 1. As Christ was contemned of his Country men, so was he of his brethren. 2ly. As Christ fled into Egypt 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, etc. against Christ: so the Philistims, Ammonites, Edomites and Moabites were all against David. 6ly, As judas one of the twelve Disciples, and Purse-bearer to Christ, was one of his greatest enemies: so Absalon his own bowels was against David; but God delivered him out of his hands, and rendered 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 Absalon, my son, my son Absalon, would God I had died for thee, Absalon 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, etc.  
2ly, Of an unnatural, unkind, undutiful and ungracious son, more cruel than the savage Tiger against his Sire, and that is Absalon, 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 Absalon King, but the men of judah 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 days, 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 Absalon 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 father's life. He that said, Ecles. 10. 20. Curse not the King, no, not in thy thought, surely commands Absalon, 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 Absalon was troubled with the same disease, but fell short of his expectation, the gallows giving him his full reward; and for this David wept, etc.  
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 Absalon, my son, my son Absolom.  
2ly, His compassion, Would God I had died for thee, O Absalon 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 murmur, when the deeps are smooth and silent; the tidings, and like Ahijahs heavy tidings to the wife of jeroboam, 1 Kings 14. 6. of his white boys Absaloms' death, overwhelmed his spirit, and amazed 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 sons, 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, etc.  
2ly, His action, and wept. In the first consider, 1. Terminum à quo, v. 24. 2ly, Terminum ad quem, as here.  
1. Wither he went; he went up to the chamber, not to frolic 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 King's 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 Absalon, 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 easy task, although commendable; but how ever, if David cannot subdue them, yet he is unwilling the world should take notice of his imbecility, 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 spoke 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 captivity 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 godliness, 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, etc. 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 hid his face from him, Psal. 30. 7. this had not been blamable: but for to weep for the loss of such a Son, such a Rebel and Traitor, and such an unparallelled 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, remembering that we are but dust, as God hath compassion on us, Psal. 103. 13, 14.  
Obs. That the best meat may be our poison, if not well Cooked: weeping is good in its own nature, but adulterous weeping springing from carnality is stark naught. There are  sorts of tears, according to the ground on which the seed was sown.  

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 watery. Man that is born of a woman is full of trouble, and misery, 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 swaddling 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 shows, that as the Sea is always boiling 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 sympathising in our brethren's 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 another's 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 sympathy and friend ship that is between the Members. Now as it is in the mystical body, and natural body, even so should it be in the spiritual body, weeping for joseph's 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 men's 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 plaster to heal where sin hath wounded, and the more tears, the sooner the cure is wrought. Marry Magdalen, Peccatrix, a sinner, was so prodigal of them, that she washed Christ's feet with her tears; her sins were many, and her tears did correspond to her sins, and therefore her Lord did forgive her all her sins, Luke 7. 47. What a sweet voice was it sounded in the Palsy man's 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 forgiveness, 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 David's practice, 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 Iniquity: for the Lord hath heard the voice of my weeping. It was a sweet saying of one, Never any came to God's door weeping, that ever went away sorrowing. The Ninevites were a sinful people, and there was wrath proclaimed against them, and the execution thereof denounced within 40. days: yet upon their repenting tears, and crying mightily unto God, and turning from their evil ways, God repent 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 joined with prayer, then what can be denied 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 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 taste of grace sweeteneth, and the purest colours of returning innocence 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 fruitful 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 power 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 intent in good earnest, lacrymae paenitentiae, repenting tears must be our guide thither, as the star was to the wise men, to bring them to Christ, Mat. 2. 9  
4ly. There are grumbling, murmuring, and muttering tears: the which are shed in discontent, that God should lay this or that evil upon them, or rob them of their Izaak, Joseph, Absolom, joy, or delight of their heart, or pleasure of their eyes, and of these the Sons and daughters of men, are more free than the rest; but saith the Prophet, Isay 45. 9 woe 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 loss 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 sin, 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 my son Absolom, etc. And so I pass 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 spoke with my tongue. David was an expert and skilful Musician, and here he showeth it. For, first he gins with still Music: 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 Music, and loud Cymbals: and as he went, thus he said, O Absalon, my son, my son Absalon, and so I am fallen upon the next particular.  
2ly. What he said. A man would have thought that David had more cause to bless 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 bulrush: I, but thinks David, if he were mine enemy, yet he was, filius meus, my child, 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, highminded, having a show 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 shouldst 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 sob, and echo forth this sad lamentation for him, O Absalon, my son, my son Absalon. From whence we learn,  
Obs. 1. That love is blind, according to that of the Poet, 
Quisquis amot ranam, ranam putat esse Dianam.  
Quisquis amat servam, servam putat esse Minervam.  
Quisquis amat luscam, luscam putat esse venustam   
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 Beggar: neither was this his case alone, but adam's; for he and his wife Hevab rejoiced exceedingly in their firstborn child; but as for their second, they called him Habel, which signifies vanity, as if he were lightly esteemed of by them in competition to Cain: but whom they accepted, God rejected, and whom they rejected, God accepted; For God seethe not as man seethe; 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 virtue and godliness, 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 showeth. For a father not to love his child, is unnatural; for a father to love his body more than his soul, is unchristianlike; for a father to overlove 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 Absalon more than in the rest; wert thou taken with his goodly head of hair? Alas, that is a sorry excrement. Wert thou captivated with his fair face? Alas, that the Pox or age quickly defaceth. Wert thou ravished with his strait body? Alas, every wrinch decrepits it. Wert thou overcome with the lustre and splendour 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 Absalon 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 justify 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 showing 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  in that City? What 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 lily among thorns, and an appletree 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 loss of his Absalon.  
Use. Hence we learn, what Babes, and Weaklings, and Striplings we are, if we lose our hold from grace; for as by faith, so by grace we stand, 2 Corinthians 1: 24.  
2ly, That it is not man's merit, but God's free mercy saves him; For what is man, that he should be mindful 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 possess 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 David's wonderful love to his son, we gather that God's 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 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 likeness, 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 express, nor the heart to conceive of.  
2ly, He delivered into his hand the Sovereignty 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.  
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 man's 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 (parts excrementitias) his excrementitial parts, his love to man is highly discovered, as 1. In numbering 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 registering 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 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 carefulness, 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 wisdom when he goeth about any business, or enterpriseth any thing, to call upon God by Prayer, to assist him, direct him, and prosper him, as Abraham's servant did, Gen. 24. 12. and then without all doubt, he will make thee as successful as him.  
10ly, In giving entertainment to the sighs and sobs of a troubled spirit. Israel could not groan, 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 we may cry out with Paul, Rom. 11. 33. oh the deepness of the riches of his goodness to man. As for the Application, I will refer it to the next point.  
Obs. 4. From the consideration of David's love to his rebellious and wicked son Absalon, I observe, That much greater is God's love to poor sinners. Hear God himself pleading the case or cause between himself and Israel, The people were bend 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 cry 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 rolled 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 child? yet since I spoke unto him, I still remembered him; therefore, my bowels are troubled for him; If will surely have compassion on him. If the words be well scanned, what love of any father can come near the love of our heavenly Father? for how doth his heart mourn? how do his mercies overlook 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 threaten recall our frailties, and his own blessed, glorious, and ever renowned attribute (the merciful God) And so spare us? heu quam bonus est deus, quam vilis homo? O How good is God to Israel? and how unworthy, and unthankful, and disobedient is Israel to this good God? and that we may the better blush and be ashamed of ourselves and sinful 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 only begotten Son, than he spared not his own Son, but gave him for us all to death, that we might live, Rom. 8. 32.  
2ly, The eminency of his Love shines the more clear, if we consider the persons upon whom he cast and bestowed his Love, and that was upon grievous sinners, as the Apostle shows, 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 sole of the foot, full of nothing but wounds and sores, and swell 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 beautiful, this speaks his goodness indeed.  
5ly, Or for a good man one may die, Rom. 5. 7. but for an open and professed, enemy who but David would die? Yet when we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 10. We conspired, and crucified, and killed the Lord of Life, Acts 3. 15. and the Lord of Life lays down his life, to give us life; and is not this unheardof 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 purify 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,  
Use 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 much labour, and cost about it, and love upon it, as the Dresser did upon the barren figtree, 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 thyself, and to turn from thy evil ways, and to walk with thy God, Mic. 6. 8. So that as the servants of Naaman spoke unto him, 2 King● 5. 13. If the Prophet had commanded thee some great matter, wouldst 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 soars not so high, but contents himself with little, and that little is, to be grieved with ourselves, 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 child. It was the saying of the man of God to the good Shunamite, 2 King. 4. 13. Behold, thou hast had all this care for us, what shall we do now for thee? and of David, Psal. 116. 12. Quid retribuam domino? What shall I render unto the Lord, for all his benefits? even so, let it be our meditation, what we shall do for God, that hath done such great things for us? For where much is given, much is looked for, saith Christ, Luk. 12. 48. Let us then with the Samaritan leper, chap. 17. 15. return and praise God, and that not only in tongue or word, but in our deeds, and lives, and conversations. Mark the Apostles argument, 1 Cor. 6. 20. year bought with a price, there is our Heavenly Father's love. Now the sequel tells us what lieth on our part to perform; Glorify God therefore in your bodies, and in your spirits A son honoureth 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.  
Use 2. Here is comfort, and Balm of Gilead to heal all that are wounded with their sins; for if David could forget, and forgive (as we use to say) all the unkindeness, and wrongs done to him by his unnatural son Absalon, and wish to die for him, who had as willingly die, as see him live; then out of all question, God hath more yerning, melting, and tender bowels towards them that lie groveling on the earth for their failings. Can David sole a pardon to his son that stands up in defiance of him, abuseth his wives and concubines, rebels, and takes arms to pull him out of his Throne by head and ears? and will not our heavenly Father receive us to mercy, when we shall submit, lament and bewail our errors and transgressions? weep and howl, and beg, and crave forgiveness? shall David look a squint, and a to side upon the faults of his child, and only eye him as the fruit of his loins? and will not God cast all our sins into the bottom of the Sea, Mic. 7. 19 and not look upon us in ourselves, 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.  
Use 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 blasphemed? his son reviled? and his word is had in derision, or trodden under foot? I read of the dumb Son of Croesus, seeing one ready to stab his Father, cries out, What villain, stab my Father? What wilt thou murder 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 Lord's quarrel.  
2ly. This may teach all parents, after the pattern of David, to be like minded, and tenderhearted 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 overlove 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 savage, as cruel, as unkind, as unnatural to their Chickens of their own hatching, and more too, than the Dragons, and fierce Tigers, to their seed. Suppose they have offended, so did Absolom. Suppose they are riotous, so was the Prodigal, Luke 15. 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.  
Use 4. Is for reproof unto those that wax wanton under mercies: because God is good, they will be bad; because he is merciful, like the Kings of Israel, therefore they will be vicious; 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 gross, thou art laden with fatness: 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, instead of favour, ye shall have frowns, and blast, and sickness, and want, and curses upon curses, as ye may read at large, 28. 15, etc. The father was sick of this disease, but by God's mercy recovered, 2 Sam. 12. 7, 8. the Son falls into it, and dies without mercy, and for him David weeps, saying O Absalon, my son, my son Absalon. And so much of this point, David's Passion.  
II. The next General to be spoken of, is David's compassion, Would God I had died for thee, Oh Absalon; my son, my son, wherein let us consider the tenderness of his love to his son, and that discovers itself 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 Soldiers under their command, to entreat the young man gently for his sake, verse 5. When Absalon was plotting and devising mischief in his bed, and out of it, to bring his father to ruin, than 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 for good is Satanical, and Absalom-like; but to render good for evil, is Spiritual, and David-like,  
2ly, By his listening and enquiring after his son's welfare. Is the young man Absalon safe? verse 29. He deals not with the messenger concerning the event of the battle, 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 Absalon, 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 music. Water is good to wash, and bath, and cleanse, but not to drown ourselves in it: seven so, tears are good to cleanse away our inward filth of sin, but not plunge or drown ourselves in them by despair, or excessive mourning; all the time the Army was out Absalon lay close to his heart.  
2ly, He not only cared for his safety, but preferred it before his own, Would God I had died for thee; that is, O that I had stood in Absaloms' place to have born the brunt of the battle, and that the same darts thrust him thorough, had entered into my body, and fallen upon myself.  
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, thou Absalon. For a man to die for a wicked man, a table-enemie, a bosom traitor, a son traitor, who but David would do it?  
3ly, The greatness of his compassion, and tenderness 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 Absalon, my son, my son Absalon, would God I had died for thee, Absalon my son, my son. And thus Christ wept over Jerusalem, and to show 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 Jerusalem, Jerusalem, which killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered you together, as a hen doth her brood under her wings, and ye would not? This repetition of words in holy Scripture, implies, 1. Either truth, as Verily, Verily; or 2ly Passion, as My father, my Father. 2 Kings 13. 14. or 3ly, Compassiion, as my son Absalon, my son Absalon, would God I had died for thee. David's 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 welcome guest at all times. Absalon may be afraid to die, because the wages of his wickedness are always 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 departed, 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 triumphantly 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 pass into life (as the Israelites must go thorough the red Sea) before they can get into Canaan, a Land flowing with milk and honey, and all good things; wherefore they rejoice to see that day (as old Simeon did) when he embraced Christ in his arms, Luke 2. ●8.  
Reas. 2. Because they are a people ready prepared for the Lord, Luk. 1. 17. they are not foolhardy like others, who put far away from them the evil days, 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 remains 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 Cross to die joyfully, believing Christ's 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 Absalon, because he believed that his sins were covered, Psal. 32. 1.  
Obj. Did David well to wish for death? or to die for his son?  
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 Absalon. 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 pass: when the other grumbles, and murmurs, and repines at every thing contraries their humours. This was David's case, and was his failing, as the best want not theirs.  
Use, 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 death's Paratour to summon them into the Court for to give up their great account, like the unjust Steward, Luk. 16. 2. they roar, and howl, and cry, 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 mountains to fall upon them, and to the hills to cover them, and hid 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 spoil, and rejoice according to joy in harvest, Isa. 9 3. for they shall be gathered like wheat into the Lord's 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 Absalon. 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 father's peace. He was so sweet a Babe, that his father promised himself great matters, and hope in him: but he proved the greatest cross that ever he did bear. So that we cannot say,  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 father's 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 Son's 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 tomb, or the painted Sepulchers 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 sheep's 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 linen, subtlety: and under this weed he had almost cozened his father of his life, and Kingdom, 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 Saviour's counsel is, John 7. 24. Not to judge according to the outward appearance. What a Saint was Absalon in show? 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 murderer; and this aggravates itself by these circumstances.  
1. A murderer 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 brother's eyes, and sucks his blood.  
2ly. In that he masked his foul intention, with the veil of love and kindness. Absalon 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 spoke 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 murdered 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 leprosy 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 controversy, might come to me, that I might do him justice. O brave Mountebank, that sets forth golden wares, and promiseth mountains, 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 Devil's 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 wickedness, 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 godliness, is double wickedness. 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 Jerusalem, I will serve the Lord. Oh brave, what? a religious wretch and Caitiff? What? to make godliness a Cloak for his Villainy. What? to make Piety serve for a shooing horn to draw on his interest to the Kingdom. 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 millstone were banged about his neck, and he were cast into the bottom 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 witness against him, and he shall be stoned, and then he will be merry, and take possession, v 16. If Absalon 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 mutiny and rebel, 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 stirrup 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 traitor,  
1. To his brother, in taking away his life: but here he seemed to be a petty 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 Absalon 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 well 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 Absalon, for he is thy father. Hold Absalon, he is thy fond and most indulgent Father. Hold Absalem, he is thy old Father, full of grey hairs, the which are blossoms of the grave. Hold Absalon, and give a checkmate 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, etc. and if thou hast not sold thyself 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 damn up thy way from prosecuting thy devilish purposes any farther. I, but thinks Absalon, that is not the way to the Kingdom and Sceptre, and to reign, and therefore be it never so foul, I will thorough it, and as Caesar said, Vel inveniam, vel faciam, I will hack and hue it out with my sword: and so having gathered together all the men of Israel, from Dan to Beersheba, and made himself strong for the battle, he prepares to divide the spoil. Oh unparallelled traitor; 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 God's eye, very tender to him, Zech. 2. 8. and concerning whom he hath given so strict a chatge, Psal. 105. 15 Touch not mine anointed, nor do my Prophets no harm.  
3ly, That he was anointed his King, a King of Gods own pointing out, 1 Sam. 16. 12. a King after Gods own heart, 1 Sam. 13. 14, A typical King of Christ; a King-father, and a father to his people, so well as to his own children; a nursing father, Isa. 49. 23. And for Absalon 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 Absalon 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 man's hand, but by and by it overspread the heaven, or like to Ezekiel's waters, chap. 47. 3, 4, 5. which came to the ankles, than up to the knees, then to the loins, and afterward waxed so deep, that they could not be passed ove●; or like to that fountain which became a river, Ezek. 10. 6. and as our Proverb is, Give the 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 Let said 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 thorough a mole-hole, presently grows bigger and bigger upon it, and pours in an inundation to the destruction of man and beast; and as the Story goeth of Hatchet, which begging a withered bough of an Ash to make it a helve, instantly falls to work, and cuts down the tall Cedar, and strong Oak, and green Elm, and Ash which stood before secure; and as Pompey marching with his Soldiers 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 pass away without their least disturbance, the which having obtained, they in the night opened the gates to the General, and the stronger men, to the sacking and utter undoing of a famous City. Even so, if the Devil can but beg a helve for a hatchet, or make a breach in man's 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, than he cries out with Moah, now Moah to the spoil, now Devil to thy prey; and therefore,  
Use Is for our instruction, to kill the Crocodile in the egg, 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 Physic 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 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 Absalon 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' Murder 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. Absalon may grieve God, and yet that doth not much grieve David: wherefore God takes his own quarrel in hand, and causeth him to be the greatest grief that ever he encountered withal; and so hear him roaring and howling forth this sad lamentation and Ditty for him, O Absalon, my son, my son Absalon, would God I had died for thee, O Absalon my son, my son. And so I pass to the last point,  
4ly, Which is Absaloms' death. The two Generals, Absalon and Joab joined Battle to dispute the Controversy about the Crown, and at last Absalon being worsted flieth, and flying the Mule came under a great thick Oak, And his head caught hold on the Oak, and he was taken up between the heaven and the earth, and Joab took three darts, and thrust them thorough Absalon, and so he died, verse 9 14. Died between heaven and earth, as unworthy by reason of his debauchedness, to go to the one, or to have a burial place in the other: the which is a most terrible and fearful example of God's 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 Absalon, my son, my son Absalon, would God I had died for thee, O Absalon, my son, my son.   

Athaliah's detestable Treason.  
SERMON III.  2 Kings 11. 14. Then Athaliah rend her , and cried, Treason, treason. 
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 desperate Treason, against Oliver Lord Protector. Then Athaliah rend her , and cried, Treason, treason.  
Herein let us consider these two general branches.  
1. Athaliahs' action; Then Athaliah rend her .  
2ly. Athaliahs' passiion; And cried, Treason, treason.  
In the first let us consider these two particulars,  
1. The subject of her action, her : she rend her . Ah Athaliah, this was a more suitable occasion for thee to follow, the Prophet's 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  shall feel it, and speak her mind. She rend her .  
2ly. The time of her raging, and mad, wild action, employed in the first word, then. Then she rend her . 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 longer stand, or keep the saddle, or wear the Crown, She rend 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 murdering the King's Seed, and that lieth not nigh her heart: but when she seethe her full sea ebbing, her sun setting, her bright day drawn to an end, and shutting in, her hourglass run out, and her doom of death passed upon her, Then she rend her clothes and cried, Treason, Treason.  
Herein let us for the better discovery and opening the Text consider these four particulars.  

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 God's 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 wickedness of the Amorites is full, Gen. 15. 16. and the corn ripe for the harvest, than it is time for the Lord to thrust in his sickle. When Ahaliahs' feathers of pride are full grown, than 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 ruin, 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 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 satisfy her ambition, but the Sceptre 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 miss of so goodly a bait. From whence we may learn,  
Obs. That ambitious Spirits will climb over the head of all wickedness, and make it their footstool to raise them to honour. When Eteocles and Polynices his brother were contending for their Father's kingdom with naked swords in their hands, ready to sheathe in each others bowels, than 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 Bathsheba the Mother of Solomon said to him, Prov. 31. 1. rather than let my eyes be spectators of yourselves weltering in your blood, 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, Household-gods, wife, and all on fire, like Troy; for Kingdoms and Crowns cannot be purchased at too dear a rate. Absalon to step into his Father's 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: far preferring his private interest before the public. 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 buys it with the loss of her soul.  
Obs. 2. As it was said of Corax and Lysias, mali ●orvi, malum ovum, a cursed Crow hath hatched a shrewd egg; 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. It's true there was found some goodness 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 frowardness, and with the ungodly, ungodliness; and so I pass 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 not but be startled at her inhuman barbaism, and the Devils themselves not own it; for when she saw that her son was dead, she arose, and destroyed all the King's 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 harmless 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 youthful 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 moutn for her children when they are not? Matth. 2. 18. Thou were once a mother thyself, 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 women's miseries; or if that be too weak to refel, repel, and null thy ambitious, high towering 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 wickedness, the Land mourns, Jer. 12. 4. Athaliah, remember that a house cannot be established by iniquity, Prov. 14. 11. Athaliah, remember what a terrible woe 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. and then if thou be not more savage than the Bear rob of her whelps, and given over to a Reprobate sense 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 Traitors if they disturb thy peace, and cause the Pamphleteers to libel them, disgrace them, and bring them into an odium with their Subjects. I but thinks Athaliah, they will be always 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 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 Nabuchadnezzar over his Babel, Dan. 4 27. and glorifies herself 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 dreamt of it, than her wickedness lay at her door, like a fierce Mastiff, to rend her into pieces, 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 pass by weak means, (as when men are lowest, than 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, 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 sorry, 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; man's necessity is God's 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 echoed 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 Palsy troubled: her heart now condemns her, the dead serpent or viper now flies in her face, like Paul's, 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 Traitor complain of Treason? if Treason (as indeed thou callest the omnipotent Justice itself) be so hateful 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 Spider's 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 crucifige, and they that used to cry God save the Queen, now cry God save the King, and laugh at thy outcry, Treason, Treason; from whence we may gather,  
Obs. 1. De male quaesitis vix gaudet tertius haeres.  
Goods, and possessions, and Kingdoms ill gotten, seldom 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 myself herein. Athaliah speaks enough this truth whose eyes did see her rising and setting, her mounting up, and falling down: for wickedness overthroweth the finner, Prov. 13. 6. and therefore Stringat tenuis mea littora puppis. Let others sail in the midst 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 cancer, and a Jonah's worm in them, to blast them, and smite them, and destroy them. Have ye not read, nor heard of, nor seen one by fraud, and lying, and hypocrisy, 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 Prophecy, and this Doctrine to be verified, Nullus?  
Obs. 2. According to that of Solomon, Prov. 21. 30. There is no wisdom, nor understanding, nor Counsel against the Lord. Athaliah thought that she had made all cocksure: 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 wisdom into foolishness? as it is written, 1 Cor. 1. 19 I will destroy the wisdom 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 pulls down the mighty from their seat, as Marry the Mother of our Lord said, Luk. 1. 52. & brings them to a sharp account for all. Athaliah steered the Ship, governed the Kingdom, sat 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 lest dreamt of such a change, God makes himself known in judah, and his works in Israel, Psal. 76. 1. and casts her out of the Throne, and strips 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 waning, like unto the Journal of the Israelites, sometimes sweet, sometimes marah. If there be joy in the morning, there is sorrow in the Evening. If the Sky be one day clear, it is ten to one, but the next it is cloudy and waterish. If Athaliah now pricks and trims up herself, and smiles and laughs, by and by she is at her wit's end, crying out, Treason, Treason, and herein is that fulfilled in her, which Christ spoke, Luke 6. 5. Woe he to you that now laugh; for ye shall wail and weep: and this Consideration should afford us much wisdom.  
1 If honour, or riches increase 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 fly 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 confess 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 like him, but the next news we hear of him is, Job 14. 10. Vbi est? Where is he? for he is eaten up of worms, Acts 12 23. Haman was frolicking at Queen esther's Banquet at Noon, but hanging on the Gallows before night, Esth●r 7. 10. Great Frederick the Emperor, was at last brought so low, that he became an humble suitor to his servants for a singing man's place in the same Cathedral Church which he had builded, and yet went without it. Nero one while played 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 unparallelled cruelty, drove him out of his Kingdom, and pursuing him, slew him like a mad dog. That famous Captain Bellizarius, who so successively prevailed in all his Battles, at last he had his eyes put out like Samson, and he was seen begging by the high way side, in this Language, Date unum obulum Bellizario, give a half penny for God's sake to poor Bellizarius. Thus we see what pitiful moveables earthly things are, constant in nothing but inconstancy. Thus we see how ticklish this sea of glass upon which the children of men stand, is: and therefore 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 only the fearing of God, and the keeping of his Commandments: but if ye will trust in any thing, let it be,  
2ly, In achieving the true honour, and such treasures as fail not, reserved in the heaven for you, Luke 12. 33. It was the Vltimum Vale, farewel Speech, that Cardinal Wolsey gave unto the world in Henry the eighths' days, being to suffer death, Well saith he, if I had been as careful 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, than God will fail thee never, saith David, When thy father and mother shall forsake thee, than 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, than 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 strove against the stream, Acts 9 5. she leaned on a broken staff, she rejected the counsel of God against herself, like the Pharisees, and the expounders of the Law, Luke 7. 30. and what was the issue of this? she 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? Vtrum amare temporalia, & transire cum tempore, an Christum amare, & in aeternum vivere; the world passeth away, and the glory thereof: now choose 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, Nabuchadnezzar, Korah, Dathan, and Abiram, for their Rebellion; Antiochus, Ahab, Jeroboam, jezabel, for their wickedness; Troy, Niniveh, Sodom and Gomorrhe, Israel and judah, 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 joseph did against a dearth. It is a great lessening of our grief when nothing befalls us, but what we looked for, for forewarned, fore-armed to bear it, Praemonius, praemunitus. What made job 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, loss of his children, had according to Christ's Prophecy come upon him as a snare, that is suddenly and unlooked for, Luke 21. 35. they could not but have broke 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 drove 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, than they would consider this: they would remember their latter end: Even so speak I in this kind, Oh that men were wise, than they would understand this, they would consider that riches have their end, pleasures their end, 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, john 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 herself 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, fruitful vineyards, pleasant gardens, and orchards, with trees of all fruits: She had Beefs 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 withheld from them, as Solomon spoke of his outward felicity, Eccles. 2. 4. etc. yet as Haman said to his wife Zeresh, and his friends about him, showing them the glory of his riches, the multitude of his children, and how the King had promoted him above all: What do all these things avail me, so long as I see Mordecai the jew sitting at the King's 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 sorry exchange of heaven for hell, of joy for sorrow, of things eternal for transitory, of ease for endless pains and torments, as the rich Gallant tells you, Luke 16. 23.  Felix quem faciunt aliena pericula cautum. 
Happy are ye if her harms can teach you Wisdom to beware of her sins, and all sins whose end is bitterness, as Abner told joab of the sword, and death, Rom. 6. 23.  
5ly, If there be no constancy in earthly things, then let us follow Saint Paul's direction, 1 Cor. 7. 30, 31. Weep as though we weeped not, rejoice, 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 whilst they stay to take a full draught, they are snatched into it, & devoured by the Crocodiles are there watching for their prey. Even so let it be our wisdom to take a little sup of these outwards, lest while we load ourselves 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 herself 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 for it at her death: as Samuel spoke to Agag King of the Amalekites, 1 Sam. 15. 33. As thy sword hath made women childless, so shall thy mother be childless among other women. Even so may I speak of Athaliah in this kind: As she let the King's seed bleed to death, so Israel did meet her measure for measure, Matth. 7. 1. and paid her home in her own coin. As she would show 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 wring of her hands could she purchase the least drop of water, like the rich man for his hard heartiness 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 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 Sodom, 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 herself 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. Nabuchadnezzar fluttered his wings over great Babel, Saying, Is not this great Babel that I have built by the might of my power, and for the honour of my Majesty? But while the word was in the King's 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 grass 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 spoke 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 Jerusalem 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, bloody Athaliah, took so wonderful 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 Vzziah, with their ends, all of them confirming and strengthening the 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 be'st 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 cloth ourselves 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 shows, Dan. 9 7. 8. Unto us belongs open shame and confusion of face, and all our righteousness is as filthy clouts, and menstruous rags, Isa. 64 6.  
3ly, Boasters 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 parts and gifts, they are but lent or given unto him, thereby the more fully and freely to glorify 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, Despisers 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 days shall come perilous times; for men shall be lovers of their own selves, covetous, boasters, proud, high minded, etc. and a haughty eye and heart is one of the six things the Lords soul abhorreth. Satan is a cunning Fisherman, 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 covetousness: If he cannot catch another with covetousness, he will catch him with wine and strong drink: If he cannot catch another with wine and strong drink, he will catch him with carnal pride: If he cannot catch him with carnal pride, he will catch him with spiritual pride, and then he is ready for a fall, and a dangerous fall; For God resists the proud, jam. 4. 6. and proud in heart are an abomination to the Lord, and shall not be unpunished, Prov. 16. 5.  
Use 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 Channel of nature.  
3ly, For his Pedigree and goodly Parentage, which our Gallants so much brag and boast of, job 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 vermin, a Sink of uncleanness.  
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.  
6ly, For his dainty diet, the Psalmist tells 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 miry clay and in an earthly house. 2 Cor. 5. 1.  
8ly, For his reputation, the Apostle tells us, that he is the scum, and offscouring 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 considerations 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 kind of pride in man. If God 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 bind thee to the more obedience and thankfulness unto him: for saith Christ, Luk. 12. 48. where much is given, much shall be required; as the good man looked for more increase, 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 beggars lying in the grave?  
Use 2. Is for information, that pride was man's 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 kinds 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 generat morbos, even virtue 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 watchful 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 uncleanness 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.  
Use 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 valleys, 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, nor himself, which is the beginning and middle, and end of wisdom. 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 God's 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, Judge 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 cruel, 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 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 murdered 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 daniel's death, are torn into pieces by the Lions they had provided to devour him, Dan. 6. 24. David lying with Vriahs' wife, had his own wives deflowered by his own son Absalon 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 Tamburlaine, to carry him in an iron Cage thorough his whole Kingdom in Triumph, being overcome was served in the same kind by Tamburlaine. 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 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 father's Kingdom, going over a frozen River, the Ice broke, 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 hide 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 the attributes of God, as I will show 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 seethe it: For he that made the eye, shall ●e no● see? Psal. 94 8. and in this sense saith Peter to Christ john 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 craftiness, and the counsel of the wicked he makes foolish, Job 5. 13 He is not only 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 bend 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 God's Justice in our latter times upon many that had a bloody hand in their Master's 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 faithful God, and keepeth his promise and Covenant for ever, Deut. 7. 9 his promise is, Matth. 7. 2. With what measure men meet, it shall be measured to them again, and this is made good upon Saul, David, Athaliah; and so I pass to the Uses.  
Use 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 overruling power and providence; even so the Consideration  
1. Of the disappointing men's 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, and the Israelites, Exod. 15. 11. Who is like unto thee O Lord, among the gods? Who is like unto thee, so glorious in holiness, fearful in praises, doing wonders?  
Use 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 wickedness (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 downlying and uprising, he compassed all her paths, he sealed 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 on't of Gods favour, and bring you to shame. Oh that men were wise, saith Moses, Deut. 32. 29. than would they consider and understand this, that their sins will find them out, and so the considering and understanding thereof would teach them to stand in awe, 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 Country 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 always 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 money: 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, and what diverted him from it. Even so, if men would but seriously consider, that with what measure they meet, 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 dost; for God seethe 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.  
Use 3. This may teach us, that seeing with what measure we meet, shall be measured to us again, to walk circumspectly and warily, not as fools, but as wise, Eph. 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 meet 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 grand Apostate, who died cursing and banning, crying out in defiance of Christ, Vicisti Galileo, 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 another's Crown, bloodthirstiness, 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 merciful 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, quoth in cord 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?  
Use, 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, there it shall lie: So that this doth much concern us to deny ungodliness▪ 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 fearful and terrible in itself, as is the sting of it, which is sin, 1 Cor. 15. 56. And therefore let it be our care to be every day weakening, and puling out this serpent's sting, that we may with old Simeon departed 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 rend her clothes, and cried Treason, Treason: and was slain by the way, which the horses go to the King's house.  
FINIS.   

A Prayer for the Morning.  
O Thou mighty, Almighty Creator, and Preserver of men, We thy poor Creatures protected this night from Fire, Sword, Sickness, Death, and those manifold evils that might have befallen us, and overtaken us, by reason of the multitude of our sins (for man suffers for his sins) cannot but ascribe all praise with the Samaritan Leper, due unto thy holy name, for this unspeakable mercy of thine towards us miserable sinners, unworthy to taste of the least drop, much less that Ocean of thy love, daily streaming and flowing home to our doors, to the great comfort of our souls. For what is man that thou art mindful of him, or the Son of man that thou shouldest regard him? there is nothing in man but deserves open shame and confusision of face continually. Wherefore we deny ourselves, and all our own unrighteousness, as filthy clouts, and menstruous rags, and flee unto thee in thy Christ, that in him, by him, and through him, both now and ever, we may be acceptable in thy sight, O Lord, our strength, and our Redeemer. And as thy mercies have been great towards us this night past, so we beseech thee to continue the same mercy unto us this day, and so to the end of our days. Defend us from our Ghostly and bodily enemies: Shield us with thy grace, that we fall not this day into any manner of evil of sin, that we may never grieve thy good Spirit any more by sin, and so prevent another day the evil of punishment for sin. Direct us in thy mercy in our going out. and coming in, that whatsoever we shall take in hand, it may prosper, like Joseph: O prosper thou our handy work upon us. Instruct us in the heavenly wisdom, that above all things we may be wise unto the salvation of our poor souls: And teach us with the night past to cast away all the works of darkness, and of the Devil, and with the day, to walk honestly, as children of the light, and of the day. Teach us by our walking and wand'ring up and down from one place to another, ever to remember that we are but Pilgrims and Sojourners here on earth, and so to fix our hearts and eyes homeward, and heaven-ward, and upon that rest remains to the people of God. Teach us by every thing we take in hand, to do all to the glory of God, by whom we live, move, and have our being. To this end guide our eyes, that they behold no more vanity, Guide our ears, that they let in no more folly. Guide our tongues, that the name of God be no more blasphemed amongst us. Guide our hearts, that they suggest and act such things as are pleasing to the Lord. Guide our hands, that they may be more quick and lively in doing God's business, than our own Guide our feet, that we may run in the ways of thy commandments, even unto the death. Lord so guide us in our hearts, bodies, minds and affections, that above all things we may apply ourselves to glorify thee on earth, that at last we may be glorified by thee in the Kingdom of glory. And seeing thou hast made man for thy glory, give us of thy grace, that we may serve thee to thy glory. Give us instead of hearts of stone, hearts of flesh, and hearts of wax, that they may be alwayies pliable to serve thee our Maker and Redeemer. Give us a true sight and light into all our sins, and a true Repentance for our sins, yea even a loathing of ourselves for all the evils which we have committed in all our abominations against our kind God: that our sins may be put away when the time of refreshing shall come from the presence of the Lord, and the glory of his power. Give us a true taste of the joys above, that we may with David's hunted hart, pant after the Rivers of living water, and long to be with Christ, our Love, our Head and Captain of our salvation. Quicken us in the ways of godliness, that we may serve thee with alacrious and cheerful spirits. Inflame our hearts with an holy zeal towards thy Law, thy word and thy worship, that it may be as meat and drink unto us, always to do thy will. And as we have given up formerly our Members, as weapons of unrighteousness unto sin: so henceforward strengthen us with thy holy Spirit, that we may give up our Members, as weapons of righteousness to serve the everliving God: not labouring so eagerly, so earnestly, so heartily, so greedily, after that bread and meat which perisheth together with us, as after that bread which endures unto everlasting life: For what will it profit a man to gain the whole world, and at last lose his own soul? Our souls they were and are dear unto thee, and they cost the son of thy love, thy only begotten son, and thy best beloved son, thy son in whom alone thou art well pleased, the dearest price of his dearest blood: how then ought they to be dear unto us? and how can we better show that they are dear and precious unto us, than by seeking the good of them more fervently, than after any thing else whatsoever? O Lord grant, that we may not only know what is good, but that we may do that which is good : For they that know their Masters will, & do it not shall be beaten with many stripes. Except the Lord (saith David) builds the house, they labour in vain that build it, Except the Lord keepeth the City, the watchman waketh but in vain. Paul may plant, and Apollo may water, but all is in vain without thy blessing: let therefore thy good blessing, accompany all our spiritual & bodily labours, that all things may work together for thy glory, and for the best unto them that love thee, and desire to fear thy name. Lord be with us this day, quicken us unto every good work, stand by us, restrain the corruptions of our own natures, quench the fiery darts of that wicked one, that they may not prevail against us in this world, and so be never able to witness against us in the world to come. And all this we beg of thee for the Lord Jesus Christ's sake, in whose name we conclude our Prayers in that absolute manner and form, which he hath taught us.  
Our Father which art in heaven, etc.   

A Prayer for Noon day.  
IT was David's practice, Evening, and Morning, and at Noon, to pray; and that we may be followers of him, having him for an ensample, to walk according to his rule, that we may obtain peace and mercy, as the true Israel of God, we thy poor servants, Blessed Lord God, do humbly cast ourselves down at thy feet and footstool, begging of thee, that as thou art the shepherd of Israel, which leadest thy people in and out like a flock of sheep; so thou wouldst be pleased to lead us into the green pastures, there to feed us with spiritual and corporal food, whereby body and soul may be fed fully, comfortably, and with comforts everlasting. O thou shepherd of Israel, among the manifold chances and changes of this uncertain life, defend us from Gog and Magog, that neither inward nor outward enemies hurt us not: but above all, that sin nor Satan prevail not against us Direct us in the narrow way of repentance, and amendment of life, that when our day shall end, we may enter in at the strait gate, and so enjoy the Ancient of days. Rowz up our dull spirits, that we may run in the ways of thy Commandments, and so obtain that Crown of righteousness, which the Lord our righteousness shall give unto those that love him, and call upon his name. The night is past, and the bright day come, Grant us therefore grace to walk as children of light, holily, unblameablie, unspottedlie, and without fault in thy sight. Grant that with the Morning we may look fresh in grace, and with the Noon grow to a fullness of grace, and with the Evening lie down in grace, that the God of grace may receive us into his tuition and favour. We have enjoied a comfortable morning, O thrice blessed be thy name for it: but we might, and all that we have might have been consumed into dust and ashes, hadst not thou of thy goodness preserved us; so that who can think? who can say it is in vain to serve the Lord? But now who can promise himself one hour more? much less an Evening, if thou shalt hid thy face, and withdraw the light of thy countenance from us: and therefore we crave of thee to secure us, to guard us, to continue thy loving kindness towards us, and to guide us to our rest. Our enemies are many in this our valley of tears, that it is of the Lords mercy, that we have not long since been consumed; our strength to withstand them very weak, like a reed to the great Leviathan; Our friends to help us, are like Jobs, miserable comforters; our footing on this sea of glass, very slippery: but when all our other trust, is but as a spider's web, this is our comfort in our afflictions, that although our father and mother, and all the world forsake us, yet the Lord will then gather us up, and will not leave us comfortless. Wherefore in all humble acknowledgement of all thankfulness due unto thee, we offer up unto thee ourselves, our souls and bodies, a quick and living sacrifice, that the God in whom we live, move, & have our being, may be glorified in and by our being. This is our day: therefore it is our duty whilst it is called to day, to seek the Lord while he may be found, and call upon him whilst he is near. This is our day wherein we are to work: and so let it be our sole wisdom to work out our salvation, lest the night come and overtake us, when no man can work. This is our day; and how ill doth it become us to truant, and loiter it away, like those that stood idle in the market place? or to riot it, and revelling it, eating and drinking, and cursing Abimelech? lest we be in hell to morrow, yelling and howling, and roaring, with Dives, Devils, and damned ones. Let the Sun which cometh as a Bridegroom out of his chamber, and rejoiceth to run his race, Ever teach us to be active in spiritual duties, and heavenly exercises. Let the Sun which increaseth from glory to glory, teach us to increase in virtue, goodness, and godliness: adding to virtue knowledge, to knowledge temperance, to temperance patience, to patience brotherly kindness, and so one grace to another, that we may be complete Christians, like unto our head, and Lord, and Master. Let the morning instruct us to remember our Creator in the days of our youth. Let the Noon tutor us to be strong in the faith. Let the Evening admonish us to think of the end of our life, and shutting in of our days. Let all teach us so to number our days, that we may apply our hearts unto wisdom. Let a watery day ever mind us of the sorrows, afflictions and troubles attend us in this life. Let a pleasant day mind us of the pleasures to come, when these are faded, and forgotten. Let a short day mind us of the shortness of this life, which is but as a span long, and swifter than a Weavers Shuttle. Let a long day mind us of Eternity of life, either in bliss or bane, and so read us a continual Lecture, to labour for that meat which endures unto everlasting life, and not after that bread which perisheth with us; the which that we may do, the Lord grant unto us, for the Lord Jesus Christ's sake, our blessed Saviour and redeemer, Amen.   

A Prayer for the Evening.  
I Will lay me down and also sleep in peace, for thou Lord makest me dwell in safety, saith David. Now good God grant, that as we lie down in thy love, so we may rise by thy power, and glorify thee for thy mercy.  
O most gracious God, and in thy son Jesus Christ, our loving Father, we miserable sinners, dust and ashes, worms and not men, do prostrate ourselves before the footstool of thy Throne of grace, beseeching thee, that seeing thou hast made the night for man to rest, so well as the day for him to labour; so that thou wouldst be pleased to bless us this night, and keep us from fire, sword, sickness, death, and those manifold evils may befall us, and overtake us by reason of our manifold sins and wickednesses. Thou art about their beds, and givest thy Angel's charge over them that seek unto thee for secure: thou knowest their downlying, and uprising, and art near unto those that call upon thee in truth and sincerity of heart: wherefore graciously, good God, spread thou the wings of thy loving kendnesse, and favour over us this night, and let not this house be as a tomb and Sepulchre erected over our heads: let not our beds be as our graves, our blankets as the mould of the earth, and our sheefs, as our winding-sheets: but let them all serve to minister comfort and refreshment to our wearied bodies and senses, that the day following, we may be the better enabled to set forth thy praise, and thy glory. Let not our sleep be insatiable, according to the desires of the flesh, but only so, as that it may revive our dull and heavy drooping spirits, and make them active in thy service, and in the works of our calling. Teach us by our unclothing, and uncovering of ourselves, and casting away our garments from us, continually to think of casting away every weight, and casting off that old man which is corrupt through his deceivable works. Teach us by our nakedness when our garments are from us, continually to think of harmlessness and innocency of life: endeavouring ourselves daily to live void of offence towards God, and towards man. Teach us by going out of our warm clothes into our cold beds, continually to think on a change of life, how that we shall one day leave this sinful world, and pass into another, there to receive according to our several works. Teach us by our sleep, continually to think on death, and by our waking from sleep again, continually to think of resurrection of life; how that we shall one day wake, and rise out of the dust of the earth, and behold our God, not with other, but with these same eyes. O let every thing be our instruction to show us the right way to heaven, and everlasting bliss. Father, bless us bodily, yea and bless us spiritually: give unto our bodies a happy rest in Christ Jesus, whensoever, as we know not how soon, thou mayest call them out of this sinful world; and say unto our souls, that he was the redemption thereof, and paid the ransom of them with his dearest blood, that under the shadow of his wings, we may fly to thy heavenly Sanctuary. Father, bless us inwardly, and bless us outwardly: bless us inwardly with all these graces which are fit and needful for our several places, conditions and callings; and bless us outwardly, with all those things we want, and stand in need of, as health, strength, ease, wealth; bless us likewise in every thing belongs unto us, that they yielding forth their strength, and increase unto us, we may yield forth unto thee our God the strength of our obedience, praise and thanksgiving. O father, thou art great, and therefore to be feared: thou art good, and therefore to be praised: according therefore to thy greatness, and according to thy goodness, be thy praise: and we entreat thee to continue this thy loving kindness to us unto our lives end, and to life eternal. And that we may obtain this mercy, we beseech thee to give us grace to walk worthy of thy mercies, that we may find and feel the fruits of thy favour budding in our souls. O give us grace that we may look unto our feet, that we walk no more in the ways of disobedience, whereby we should offend and grieve the good Spirit of so Good a God, and so loving a father; for our own Consciences tell us, That what couldst thou have done more for thy vineyard? and the plants of thy vineyard? and such vile, sinful wretches, that thou hast not done unto us? and yet what could any stubborn and stiffnecked generation have done more to provoke thee to anger, wrath, and sore displeasure, than we have done? But Lord, call not thou our sins to thy remembrance: lay not thou our sins to our charge; for if thou shouldest be but strict to mark wherein we have done amiss, who should be able to stand in thy sight? Wherefore for thy mercy sake spare us, for the multitude of thy tender mercy's sake have compassion on us, for the Lord Jesus Christ's sake, forgive us all that is past, how many, how great, how grievous, how crying soever our sins have been, and strengthen us with strength from above, that we may spend the residue of our lives in thy service, wholly resigning up ourselves unto thee, fearing of thee, & keeping of thy Commandment, labouring, & endeavouring, to live as much hereafter to thy honour, as ever we have heretofore done to thy dishonour. And for as much as thou hast commanded us to be mindful of the afflictions of Joseph, we beg of thee to be good to all thy poor afflicted one's: work in them a true insight into all their sins, and a true Repentance for their sins, and a strong faith to believe that their sins are pardonable in the blood of that immaculate Lamb: Lord, if it be thy will, let them live to praise thee, and for the comfort of those that belong unto them: but if thou in thy secret counsel hast decreed them for death, grant that although their bodies return to the earth, yet their spirits may return to their Maker. And preserve thou our lives, and healths unto us, not that they may, be a means to follow our former wantonness with the greater greediness, but that we may be the better abilicated to set forth the glory of our most Glorious God. Bless those of our nearest relation: bless them and us, and all of us, with inward and outward, with spiritual and corporal health and wealth, that we may glorify thee our God with both all the days of our lives. Bless thy poor Zion: deliver thy Israel out of all his troubles. Make not us who were once thy Beulahs, thy Hephzibahs, thy joy, thy delight, now to become Loammies, Loruhamaes, a despised and forsaken people. Make not us who were once Naomies, a pleasant seed, now to become Marahs', a seed drunken with bitter waters of a full cup wrung out unto us. Make not us, who were once as Abigails, the father's joy, now to become Benonies, the sons of our mother's sorrows. O let not this be published in Gath, nor proclaimed in Askalon, lest the uncircumcised take up this Proverb against us, Go ye unto Shiloh, go ye unto England, and see how their Sun is set, their pride abased, and their pomp vanished, because they would not hear and obey, nor regard the voice of the Lord Jehovah. O for thy Christ's sake be pacified with thy servants that call upon thy name, as Herod was with the men of Tyre and Zidon for Blastus his sake and mediation: and as thou art wonderful in thy name, so be thou wonderful in thy works, and command at length deliverances for thy Jacob. Bless our Supreme head: Let every mountain and hill that is exalted against it be made low: let the crooked be made strait, let the rough be made plain: oh let the zeal of the Lord God of Hosts in his good time perform all this. Call home all those that have erred like lost sheep, and are deceived: open their eyes to see the truth, direct their hearts to walk in that truth, that walking in the old way, which is the good way, they may at last come to him, who is the way, the truth, and the life. Sanctify this night's rest unto us. Grant that our sleep it may be sweet, for the refreshing of our wearied senses, that the day following we may be the better strengthened to set forth the honour of our God. Give thy angels charge over us this night; for they alone are well kept whom thou keepest; wherefore into thy hands both now and ever, with blessed Steven, do we commend all our spirits. These O father, and all other things thou in thy infinite and allseeing goodness shalt better see to be requisite, either for ourselves, or for any other, we humbly beseech thee to grant them unto us, not for our own sakes; for we acknowledge ourselves unworthy to gather up the crumb; that fall from thy table: wherefore we beg them for thy Christ's sake, in whose name we conclude our prayer in that perfect form which he hath taught us, saying, Our father, etc.  
FINIS.