WE read in the XIII. Chapter of this Book, that Absalom (having kill'd his Brother Ammon for defiling his Sister Tamar) pre­sently fled unto Geshur in Syria, where he continued some time with King Tal­mai, his Grandfather by the Mother's side. Ammon was elder Brother, and therefore (considering Absalom's aspiring Genius) 'tis probable that he committed this Par­ricide, rather out of an Ambition he had to be the more nearly related to the Crown, than any Vertuous Detestati­on of his Brothers sin. Such as God was sometimes pleas'd to put into the hearts of the Jewish Zealots. However he takes this occasion to remove him out of the way, and be­cause he justly feared that his Father David would not let so foul a Fact go unpunish'd, he flyes from his presence, and returns not again to Jerusalem till about three years after.

When Joab (perceiving the King's Affections towards his Son) by the Parable which he put into the mouth of the Wi­dow of Tekoah, prevail'd with the King to issue out Order for bringing him back again to the Imperial City. So Joab a­rose, [Page 4]and went to Geshur, and brought Absalom to Jerusalem. Ch. XIV. v. 23. Where after he had resided about two years, he is permitted to see the King's face, and is graci­ously receiv'd into favour. Good King David could not cast off the bowels and tenderness of a Father, tho' he, unnatural Child! abandon's all the Duty of a Son: for instead of repent­ing for what he had done, he seconds his former sin with another of a more hainous nature, to Murther he adds Re­bellion. And he who before had illegally kill'd his Brother, does now, both against all the Laws of God and man, wick­edly Conspire against his own Father.

For this purpose he prepares Chariots, and Horses, and fifty men, to guard his body from the assaults of his Enemies, that is, the Kings Friends. And (because he well knew that his Design would not take Effect, unless the Multitude were drawn into the Design) by fair speeches, and flatte­ring insinuations, he Steals away the Peoples hearts from his Father David.

And lest his secret Machinations should be discover'd, he resolves to quit Jerusalem. Accordingly he begs and ob­tains leave to depart. And to cover his black Designs with a fair Appearance, he alledges Religion as the Cause of his removal. I pray thee (says he unto the King) let me go and pay my Vow, which I have vowed unto the Lord in Hebron. The pious King was glad to find his Son so well dispos'd, hopeing that now he would seriously repent of his former wickedness. He therefore easily granted his request, and said unto him, go in peace. So he arose and went to Hebron. When he was come thither, he sends for Ahitophel, that cunning Politician. And now Wit and Strength, Judgment and Courage being united, no wonder that the People dai­ly flock'd to Absalom, and that great numbers continually listed themselves into the Conspiracy. And Absalom sent for Ahitophel the Gilonite, Davids Counsellour, from his [Page 5]City, even from Giloh, while he offered sacrifices: and the Conspiracy was strong, for the People encreased continually with Absalom.

I shall consider the words with relation unto the Context, and therefore shall not strictly bind my self within the compass of this Verse, but represent this Conspiracy as it is more fully described in this, and the following Chapters, where we have an Account, (I.) Of the Heads, and Chief Pro­moters of it, (II.) Of the Person against whom it was design'd, (III.) The Pretences by which it was carry'd on, (IV.) The Progress which was made in it, And (V.) how at last it was happily Discover'd and Defeated.

(I.) The Chief Heads and Promoters of it were Absalom and Ahitophel, two whose Qualifications render'd them fit both to project and execute this horrid Conspiracy. For who amongst all the Children of Israel more likely to go further in a Rebellion, than Absalom; whose Birth and Beauty, plausible Carriage, and undauntd Courage seem'd to speak him a King at the first sight, and Challenge the highest place of Honour, as a Reward naturally due unto his great Accomplishments?

1. By Birth we find that he was the King's Son, tho' not the Immediate Successour: For David had another Son elder than he was, 2 Sam. III. 3. But no matter whether the Title be lawful or no. Ambition stays not to Examine such small Punctilio's. In his own Thoughts he's the most deserving, and he's already Crown'd in the Peoples Favour. Why should he stand upon the niceties of Law, when his own Merits, and the Voice of the Multitude have already de­clar'd him King? And what Consecration can be more Sacred than this, wherein Intrinsick Worth, and External Testi­mony do both concur? Shall the Plea of Hereditary Suc­cession be admitted against a Claim Seal'd in Heaven, and pro­claim'd on Earth by God's Representatives, the People? I am [Page 6]the King's Son (as we may suppose Absalom arguing the case with himself) and tho' there be another elder than I am, yet, being neither fit to Govern, nor Beloved of the Peo­ple, the Priviledge which he has by Birth is cancell'd; and therefore the Right of Succession devolves upon me, who am the next in order. I have the Royal Blood in my Veins as well as he, and none of those Impediments which disanuls his Birthright, and make him altogether uncapa­ble to be King of Israel. Thus we may suppose Absalom's ambitious Thoughts roving beyond all the Sacred Bounds of God's Laws, to find out new Arguments whereby he might prove, that he, and not his Elder Brother, was by especial Providence design'd to Succeed in the Throne of his Father David.

2. And as by Birth he was the King's Son, so he had other Advantages which did not a little encourage him in his Treasonable Attempt. His fair and comely Feature ren­der'd him amiable in the Eyes of Men, and did silently plead his Cause with those who Judge according to appearance, and not righteous Judgment. Amongst all the Children of, Israel he was reputed the Fairest, and therefore by the Vulgar, who judge more by Sense than Reason, would be accounted the most Deserving. And indeed a Beautiful and Graceful Visage is apt to beget a secret love and esteem in Wiser men. Virtuous Habits shine more Illustriously through a Beauti­ful Countenance, and receive some Additional Grace from a well-proportion'd Body. And on the other side, nothing is more dangerous than Painted sin: For the deformities of Vice, cover'd over with a lovely Meen, will pass for the fair Embellishments of Virtue; so that the unwary Admirer of the one, is soon tainted with the other; whilst his Fancy is pleas'd, his Judgment is defil'd, and he swallows the most poysonous Drugs under the Name and Colour of Golden Pills. He therefore who abuses these Gifts of Nature, [Page 7]and uses them not as Recommendations of Virtue, but Entice­ments unto Sin, does waste his Talent, and has reason to fear, that hereafter he shall find the Reward of a wicked and faithless Servant. These graceless Servants, who instead of improving, do misemploy their Endowments, are highly Injurious unto the Lord of Heaven and Earth, and at the last day will be miserably confounded, when he shall require his own with usury. If none be to be so much prais'd as Absalom for his Beauty, and none so much to be condemned for his uncomely Qualities: If from the crown of the head to the sole of the foot, there be no blemish in him; and yet all the Actions of his life be very ugly, and fouly mishapen: the Symmetry of his body will serve only to aggravate the Irregularities of his mind. If the Pharisee's Hands be wash'd, when his Heart is full of all manner of Corruption, he's still a Pharisee, and shall receive the Woe denounc'd against such hypocritical Sinners: for tho' he may deceive short-sighted Men, he cannot impose upon the All-seeing God. He may Cheat his Neighbour, who looks on­ly on the out-side; but not him, who discerns all the secrets of our hearts.

3. Another advantage in Absalom's person, was his Plau­sible Carriage and Popular Behaviour: When any man came nigh him to do him obeisance, he put forth his hand, and took him, and kissed him, Ch. XV. v. 5.

A courteous and friendly Deportment towards Inferi­ours (if it proceed from a natural temper) is a sign of an ingenuous disposition. But if it be an Habit fix'd upon the Principles of Morality and true Religion, is an admira­ble Vertue, and most attractive of common approbation. He who is sensible that Humanity and Gentleness is a common Debt, will not confine his Civility, to them who are above, but will suffer it to descend on those below him. He will treat all Persons with temperate and calm Language; [Page 8]neither flattering his Betters, nor despising those who move in a lesser Sphere. He knows how to put a Just Va­lue upon himself, without the Unjust Contempt of others, and does not think a Disdainful and Proud Behaviour to be a necessary Qualification of an Accomplish'd Gentleman. He as much avoids the Moroseness of the sullen Stoick, as the Vanity of the light Epicurean. Having first sought himself in his own Conscience, and endeavour'd to approve himself unto God; as he does not seek, so he doth altoge­ther disdain other men's esteem, if he can Please them for their good to edification; or (which by the way is the true meaning of Edification) can thereby build them up in their Christian Faith, in the Communion of the one Holy Catho­lick-Church. Had Absalom's obligeing Carriage been foun­ded upon this Principle, and directed onely to this End, no wise Man would have blam'd his Conduct. But when his Popularity sprang from a rotten and corrupt heart, and was design'd to inveigle men into a treacherous Conspiracy: When he complemented the People only in order to his own Greatness, and his Father's Ruine. All his fair Words, and taking Gestures, were but so many Artificial Tricks of Leger-de-main, whereby he stole away the Hearts of the People from his Father, and of Loyal Subjects transform'd them into Revolting Rebels. As the Lion is most Couchant, when his Aims are most bloody; so he put on the Guise of the greatest Meekness and Humility; that, with greater advantage, he might seise upon his prey. He fell down and humbled himself, that the Congregation of the poor might fall into the hands of his Captains, Psal. X. 11.

4. In the next place we may observe, That Absalom's stout Courage, and manly Resolutions, prompted him to Engage, and promise unto himself Success, in such a dange­rous Undertaking. His High Spirit could not well brook any Equal, much less a Superiour, tho' it was his own [Page 9]Father; who by a triple Right, Natural, Civil, and Religi­ous, might have commanded his Obedience. This three­fold Cord (one would think) might have bound his extra­vagant Passions to their good behaviour. But, alas! what Obligations are strong enough to restrain the unruly Ef­forts of an hard-mouth'd Courage? What signifies Reason, Law, and Duty on the one side, or the prospect of Danger on the other, to a Valiant Heart enflamed with the Fire of Ambition? Such an one sees no Obstacles either of Consci­ence or Difficulty in the way; therefore he presses on with­out either wit or fear, and doubts not but that he shall ei­ther find, or make an easie passage unto his desir'd King­dom. Had Absalom sat down, and calmly consider'd with himself what an horrid Crime it was to Depose his Lawful Soveraign, and dearest Parent; how hard a matter the Subversion of a well settl'd Kingdom was likely to prove; how strongly Princes are guarded by the King of Kings, and Lord of Lords; and how frequently the Divine Provi­dence doth detect and confound the Designs of Disobedi­ent Sons and Rebellious Subjects: Had he seriously weigh'd these things, he would have found that his fancy'd Domi­nion and Greatness in one Scale, was not able to counter-ballance the Sin and Danger of this Conspiracy in the o­ther. But what Reason and Consideration can be expected from Brutal Courage, and Armed Madness? From Natural Strength heated with the Feaverish Imaginations of Crowns and Scepters? This High and Daring Disposition Absalom's Politick-Drivers saw, and abused. His heady Resolution and inconsiderate Boldness made him (they knew very well) the fitter Instrument to actuate their Malice. They give Advice, and he is to undertake the Combats. They Contrive, and he is to Act within those Lines which they have Chalked-out. As his Blood serv'd to Countenance, so his Great Spirit to Animate their Wicked Intentions. Out [Page 10]of his Discontented Passion, his Counsellors wrought their own Ends; and (as it often happens unto Young and No­ble Dispositions) entangled him in their Old and most Dis­honourable Designs. But such men shall surely answer not only for themselves, but also those whom they have Se­duced. If Absalom, by the Management of a Faithful Counsellour, might in his Station have become an Orna­ment of his Country, and by Ahitophel's wicked Insinua­tions is made the worst of Subjects, such wretched Tutors shall be responsible for the pernicious Principles of their perverted Pupils.

And if we Consider Ahitophel's Character, it will appear that none of all David's Counsellors was so fit and likely to debauch the Mind of this Young Disciple, and so become the Great Engineer of this Conspiracy, as this Arch-Politician. For, 1. he had been David's Counsellour, or the President, (it's possible) of that Honourable Board, 1 Chron. XXVII. 33. Upon this Account, he (being a Man of Penetrating Wit) must needs have been well acquainted with the Methods of Da­vid's Counsels, the Posture of his Affairs, his Particular In­clinations, and all the Defects as well as Accomplishments of his Person. So that he could inform Absalom how to Provide against his Strength, as well as Assault him in the Weakest Place. 'Tis no small advantage unto those who Meditate a Rebellion, to understand the Temper of their Prince, the Qualifications of his Prime Ministers, and the State of his Government: for by this means their Impious Projects are more likely to take Effect. Thus they may lay their Plots so, as to be least Suspected by the King; may, perhaps, prevail with some of his Familiar Friends to betray him; but most Certainly take all Occasions, with greater Security, to disturb the Government. And we may be sure that Ahitophel (who 'twas well known, omitted no Opportunities which made for his Purpose) gave no small [Page 11]Encouragement to the Cause, by the Knowledge which he had of State-matters, and his dextrous Art in applying all his Understanding to the Design which he was Con­cern'd to Manage. Especially, 2. At this Time, being a a Discontented Courtier, doubtless he strain'd his Wit, to invent how he might Revenge himself upon Good King Da­vid. Therefore finding Absalom in the Heat of Youth, greedy of Soveraignty, and Extreamly Discontented with his Foul Disgrace at Court, and long Banishment; He pre­sently Joynes Issue with him, aggravates the Father's Un­kindness, represents the Sons Innocence, and with all Pa­thetick Expressions, which Malice could suggest, endea­vours to raise Absalom unto the highest Pitch of Indignation: That so the Breach betwixt him and his Father might be beyond the Possibility of a Reconciliation. Time might have Moderated Absalom's high Passions, and worn out David's Displeasure conceiv'd against him. But Ahitophel's Diabolical Cunning took Care to Prevent all Hopes of A­greement: Accordingly he adds Fuel to the Fire, and instead of quenching, blows the Coals of the Conspiracy, and be­comes the Chief Manager, as, Questionless, he was the first Designer of it. For tho' there is no Mention of Ahitophel's Consulting with Absalom before he sent for him to Hebron; yet this doth not exclude Former Debates about the busi­ness. And indeed it is not probable that Absalom, had he not been before assur'd of his Utmost Assistance, wou'd have made him his Intimate Companion at Hebron, and there have imparted to him his most Secret Counsels. He knew, before this Message, that he was strongly link'd to his Faction, as well as, that he was a Man of Deep Reach, and great Judgment in State Affairs. 3. Which is another thing that fitted him to be a Principal in this Rebellion. The Counsel of Ahitophel (sayes the Text) was as if a Man had enquired at the Oracle, (or the word) of God. So it had [Page 12]been with David, and so now it was with Absalom, Chap. XVI. 23. He was so esteem'd for his Wisdom, that his Counsels were receiv'd, as if they had all been Divine Truths and Reveal'd from Heaven. His Advice was generally seconded with sutable Success, therefore it was so highly Reverenc'd; and not because in it self it always Deserved to be so much applauded. For this Counsel which here he gave Absalom, was so far from being Divine, that it was most Damnably wicked; tho', in the Policy of it, most Exquisitely Pernicious. So that the Wisdome for which he was so highly admired, was not really that which de­scends from above, Pure and Peaceable: but that Earthly Wisdom which is Sensual and Devilish. He was acquain­ted with all the Turns and Intrigues, the Windeings and Doublings, the Passions and Principles of Crooked Nature. He was very well Skill'd in all the Frauds, Impostures and Vices of Mankind; Had all the Wisdome of the Serpent, but nothing of the Dove-like Innocence. He acted by such Maxims as these: Virtue is not much to be regarded, but only it's appearance, because the Name and Opinion of Virtue may be an Help, but Virtue is an Impediment. That a True Politician ought to make all Obnoxious, and draw them on his side, by engaging them in Ʋnpardonable Villanies. That an Ex­act Statesman shou'd be Concern'd only for himself, and Care not (if he be Safe in the Ship) whether others sink or swim. In a word, he was the most accomplish'd Machiavilian of his Time. He who seem'd to be an Oracle of God, was, in truth, rather inspired by that Infernal Spirit who Actuated the Oracle at Del­phos: And tho' he appear'd as an Angel of Light, yet really was one of the subtle Agents of the Prince of Darkness.

And now, was not he, who had been David's Chief Counsellour; at present a Discontented Courtier; and was so well Vers'd in all the Arts of a Crafty Politician; was not he most likely to espouse, and most able to manage Absa­lom's Faction against the Holy David?

[Page 13] (II.) Who was the Person against whom this Horrid Re­bellion was Intended; who all this while lay secure, sooner Expecting the Invasion of a Foreign Enemy, than a Con­spiracy headed by his Dearest Son. His indulgent Affection would not suffer him to entertain such a Thought of the Young Man, whom he so Entirely loved. ‘What, is Absalom amongst the Conspirators? 'tis not possible that he should be so Monstrously Ingrateful. Is he not my Subject, my Friend, and my Child? And can he so ut­terly forget all these Relations, as to Design against my Life, who am his King, his Benefactor, and his Aged Fa­ther? Will he Ruine me, who am Contriving his Well-being? What can he Propose to himself by my Death, but Eternal Shame and Ignomie? What can he think will be the Consequence of such an Accursed Cruelty, but his own Everlasting Destruction? Why then should I Entertain such Hard Thoughts of him, poor Young-Man! Can he either be so Foolish or so Profligately Wicked, as to Endeavour at once both to Undo me and himself?’ Af­ter this Manner (it's probable) that the Good King reason'd with himself till Treason loudly Knock'd at his Gates; and he was Certainly inform'd by a Special Messenger, that the Hearts of the Men of Israel were after Absalom. Now he is fully Convinc'd of the Truth of that, which his Father­ly Ingenuity would not easily suffer him to Believe. But how (may we suppose) did this strange News pierce his afflicted Soul? The Curses of Shimei, and the Reproaches of Goliah, were but easy tryals of his Patience, when Com­par'd with this Son of his own Bowels, who had Rebelled against him.

But besides this Especial Relation, which did require Absalom's Obedience, David was King of all Israel; and there­fore all the People were bound to give unto him the things which belong unto Caesar: Custom, Tribute, Reverence, [Page 14]Loyalty, and Dutiful Allegiance. Had he been as bad as Ze­dekiah, yet was he the Breath of their Nostrils, and ought to have been Treated as the Anointed of the Lord, Lam. IV. 20. Had he been as Wicked as Nero, yet he was God's Vice­gerent; and his Subjects were oblig'd to Obey not only him, as Supream, but also his Ministers as sent by him, and this, under no less a Penalty than Damnation. Had he been the Greatest Oppressour, and most Cruel Tyrant, yet who had any Right to say unto him, what doest thou? Eccles. VIII. 4. For against a King there is no Riseing. And who can Stretch out his hand against the Lord's Anointed, and be guiltless? Prov. XXX. 31. 1 Sam. XXXVI 9. Is it fit (saith Elihu) to say to a King, thou art wicked, and to Prin­ces ye are ungodly? Is it comely, nay is it not highly Impious, to Reproach the Footsteps of God's Anointed? Job XXXIV. 16. Psal. LXXXIX. 51. And as we must not Blaspheme the Sacred Persons of Kings with our Words, or Assault them with our Actions: So neither must we Murmur against them, or Curse them, no not in our Thoughts. Those who do so, Rebel not only against them, but against the King of Kings, who hath reserv'd unto himself the Prerogative of Judging, Rebuking, and Punishing his Representatives.

Thus had David been one of the wicked Kings of Israel, yet every Soul was Bound to Reverence his Royal Person, and instead of Opposing him by Force of Arms, was oblig'd to make it part of his Daily Prayer unto God, that he wou'd grant the King a long Life, even for ever and ever. Neh. II. 3.

But if we Consider him as a most Gracious and Merciful, Wise and Prudent, Just and Righteous King; this does hugely aggravate the Guilt of those Rebellious Israelites. He resembled God not only in Power, but also in Mercy, Wisdom, and Justice, with which his Government was so admirably Temper'd; that his Subjects had no cause to com­plain [Page 15]of those Mischiefs, which usually accompany that Princes Reign, which is manag'd with Barbarous Cruelty, unworthy Cunning, and Licentious Toleration. What therefore should move them to Rebel against him, who in Virtue as well as Dignity of Place was the Light of Israel, and Worth ten Thousand of them? O Foolish People, and Unwise! do you thus Requite your great Deliverer and Benefactor? Shall David, who hath destroyed the Mighty Man, and preserved you from the hand of the Philistins; shall he who hath saved you, as well as himself from the Jaws of the Li­on, and the Paw of the Bear; shall he, whom God hath mira­culously protected for your Good; shall he be deposed by you, who Live, Thrive, and Prosper under the kind In­fluence of his Benigne Favour? Do you first judge him unfit to Govern, and then Resolve to rend his Kingdom from him? But where hath God made you Judges f your Prin­ces Abilities, and by what Prophet hath he Pulickly de­nounc'd that his Kingdom shall not Continue? To what Man of God hath he given Commission to appoint another During his Reign, as he did to Samuel, to anoint David, whilst Saul possest the Kingdom of Israel? If the House of Saul (by God's Express Order) be rejected for his Rebellion against God, shall therefore Good King David, without po­sitive command from Heaven, be dethron'd by the People? God does not now Transfer Kingdoms from one to another by Immediate Revelation; and when he did so, he never gave any Power to the People either to Create, or Depose Kings. When he had Chosen Moses to be King in Jesharun, he abhors and is highly offended at those Factious Levites, and famous Members of Parliament, men of Renown, who shall murmur and Remonstrate against his proceedings. But not­withstanding the severe Judgment which God Inflicted upon Corah, and his Rebellious Associates; Absalom and Ahitophel, with their Rebellious Associates, are Confederates [Page 16]together with one Consent against their Lawful and most Gracious Soveraign.

(III.) And that they may put a Good Face upon their Re­bellious Practices; ‘they declar'd that they very Unwilling­ly enter'd upon these Violent Courses; could they, any o­ther way, have redress'd these Grievances under which the whole Nation lay most sadly Opprest. Alas! they could easily bear the Affronts and Indignities which David (by the Advice of his Evil Counsellours) had put upon them. But when they consider'd the Oppressions with which the Poor People were harrassed; When their Ancient Liberties, and Just Rights, and (that which ought to be most dear unto every true Israelite) their Holy Religion (as Reform'd by Absa­lom and Ahitophel at Hebron) lay at Stake, and were in dan­ger to be utterly lost: When Israel's Condition was thus Miserable, they could not but endeavour to relieve their Beloved Countrymen, and doubted not but that all who had any love to their Country, or their Religion, would joyn with them in this Righteous and Holy Cause. They were very sensible that the Followers of David would re­proach them as Rebels and Traytors; and appropriate unto themselves the Title of the Loyal Party: But this did not move them, who (for the good of their Brethren) were ready not only to be evil Spoken of; but to Sacrifice their very Lives, and all their dearest Concerns in this World.’ And now what honest, plain and simple Israelite (hear­ing these fair Pretences) wou'd not become a Proselyte, weep over the Miseries of his Nation, look upon these Per­sons as his only Patriots, and intirely give up himself unto their Conduct? These sweet Words, and glosing Harangues (especially coming from Men famous in the Assembly) were enough to Charm the Common and Vulgar, tho' Innocent and Well-meaning People. An Upright Man, in whom was no Guile, would not have suspected any in this Declara­tion; [Page 17]When in Truth, it was nothing but an Artificial Perswasive to draw all Sorts of men into a most Horrid and Unnatural Rebellion. A Cabal of Republicans, Atheists, and Fana­ticks met together at Hebron, and agreed (under the speci­ous Pretences of Property and Publick Good, Liberties and the Laws, Religion and Reformation) to invite into the Faction, the Honest and Industrions; the Ingenuous and Free-born; the Pious and Devout. They were already Assured of those who were like unto themselves in Temper and Principles; and that they might catch others, who in a Lawful Sense were Friends to Property, Liberty, and Religion, they Baited the Hook with these Glittering Pretences. See, says Absalom (after he had Examin'd each Man's Case) thy Matters are good, and right; But there is no man deputed of the King to hear thee; Or, (as it is in the Margine) none will hear thee from the King downward, 2 Sam. XV. 3.

David now began to grow in Age, and therefore Absa­lom took this Occasion to render him Odious and Despica­ble unto the People. When the King Grows Old, the Gid­dy Multitude are easily Perswaded to desire a Change; not Considering that David, by the Wisdom and Experience of Old-Age, was now better Qualify'd to Rule his Kingdom in Peace, which by the Strength and Valour of his Youth he had before Defended in War. But suppose that David, through the Infirmities of Age, was uncapable to Govern so well as in his more Sprightly Youth; doth it become Absalom to expose the Nakedness of his Father, or Ahitophel to Dis­cover the Imperfections of his Aged Master? Is it the part of an Obedient Son or Faithful Servant, in his Declining Age to Incense the People against him, and so endeavour with Sorrow to bring down his Gray Hairs unto the Grave? Per­haps while they were at Court, they had observ'd some Miscarriages of David's Officers. What if there were some Male-administrations lyable to just Exception? there never [Page 18]was any Government without its Faults; and 'tis not like­ly that David's Kingdom, tho' an Eminent Type of Christ's, was without its Spots and Wrinckles. But must the Peo­ple therefore he alarm'd with sad Outcries against the Go­vernment, as if none cou'd have Justice, and no man could call any thing, which he possest, his own? This use indeed Absalom makes of the Court-Corruptions, not that he was Concern'd for the Peoples Happiness, but his own Power and Greatness. As it follows, Oh!, that I were made Judge in the Land, that every man that hath Suite or Cause might come unto me: and I will do him Justice. Thus under the Guise of Property, and Publick Good, Absalom De­sign'd to get the Government into his own hands; but some of his Advisers ('tis not unprobable) under this Co­lour, intended to turn the Monarchy into a Common-Wealth. And this Argument, 'twas thought, would Prevail with those to come over to the Party, who were Honest and In­dustrious; who by lawful means had gotten an Estate, and were ('twas to be suppos'd) willing to preserve it.

2. In like manner to gain the Ingenuous, and those who were well Descended, We may be assured that Absalom's Counsellours caus'd it to be bruited abroad, that King David was about to bring in Arbitrary Government, and to take a­way all their Laws, Rights, Priviledges and Immunities, which they and their Fore-fathers had hitherto enjoy'd. And this, to be sure, would Create no small Prejudices unto his Royal Person, and Authority. What! shall we who are a Free born People be Entangled with the Yoke of Bondage? Shall we who are Abraham's Seed, and never were in Bondage to any man, tamely suffer our selves to be made Vassals and Slaves, when we have Law on our sides, and Power in our Hands, to Vindicate our own Liberties? If David cease to be­have himself as our just and merciful King, we do no longer own him the Duty of Subjects. Therefore, To your Tents, O [Page 19]Israel; let us dye like Men, rather than live like Beasts of Burthen. We are not now in Egypt, but in Israel; and if David will be a Pharaoh, shall we be Egyptian Bond-slaves? With such like strains as these, the Popular Orators drew in to their Faction those Israelites, who were Well-Born, and had been Ingenuously Educated. And tho' in the History of this Rebellion, we find no Complaint that their Liberties were Invaded; yet 'tis very likely they made use of this Topick, not only because 'tis the usual, and plausible Com­mon-Place of the Seditious, but also because Solomon's Go­vernment (which was more Easy and Peaceable than David's) was, we find, accounted Grievous, and very Hard to be Born. Thy Father (says Jeroboam in the name of all Israel) made our Yoke Grievous, 1 King. XII. 4. We may therefore, not without Reason, presume that Absalom's Agitators did not omit this Occasion, tho' the Liberty for which they Contended, and really aimed at, might be nothing else but an Exemption from all the Laws both of God and Man: so that they might (without fear of Punishment) have been Scepticks in their Opinions, and Libertines in their Acti­ons.

3. But the greatest Imposture was the Pretence of Reli­gion, set on Foot (as we may suppose) by Absalom's Fanatick-Confessours, that so their Rebellion might be reputed the Cause of Religion, and be strengthen'd with the assistance of all those, who desir'd to be accounted the Truly Pious and Devout. For this Purpose Absalom must feign at least, that he had Vowed, if he should return safe to Jerusalem, to praise God at Hebron for his goodness towards him. Ac­cordingly he Sollicites his Father to Consent unto his Jour­ney. The truly Religious David, glad to hear that his Son was so well dispos'd, readily grants his Petition, little suspect­ing that Hebron, where Sacrifices, especially Peace-Offerings, used to be performed, should be a place design'd for a Religi­ous [Page 20]Conspiracy. But so it was; Jerusalem was not now a Place Convenient for Absalom's purpose; the Treason could not have been long Conceal'd in that City, where David re­sided. Besides his Presence wou'd have daunted the Courage of some, and have won the Love of others. Therefore this Conventicle at Hebron is resolved upon, as the best Means to Unite them all in this most Hellish Conspiracy. Wick­edness is never so bewitching, as when it appears in the Beautiful Robes of Religion. Who would have suspected any harm from this Holy Assembly of the Brother-hood? Alas! ‘ Absalom, Good Man! intends to becom a New Man, resolves to Repent of all his former sins, and for this end is come to Hebron to Perform this Vow, in a more pure way of Worship, than he can do at Jerusalem. And as for the Feasts and Publick Entertainments which he makes; they are only for his Friends, and Relations, who come to re­joyce with him, as is usual upon such solemn Occasions.’ Thus the Conspirators might Apologise for themselves, when they were intimately Conscious that this Thanks-giv­ing (with all the Religion and Hospitality which did attend it) was design'd as a Prologue unto the most Dismal Tragedy, the Murther of the best of Kings. The Devil has in all Ages brought about his most Pernicious Stratagems under the shew of Sanctity. He's willing that men shou'd profess as much Godliness as they please, if he may but have the Manage­ment of it. He very well understands his own Interest, and is too cunning to forbid his Proselytes the use of all Re­ligion: Upon Condition that they will be Employ'd in the Way of Schism, and Sedition, he allows them to dress them­selves with all the External Ornaments of Holiness. If he hath secur'd all within, and be certain that Hypocrisie lyes lurking in the Heart, when a splendid Zeal appears on the out-side, he's very well satisfy'd, and fears no Evil from the Long and Tedious Exercises of such Religious Mounte­banks. [Page 21]Let Absalom himself, and his wicked Accomplices, pretend to be as Godly as they will at Hebron; and Jere­boam's Zeal, he know's, so long as it is Confin'd unto Dan and Bethel, promotes his Kingdom. He is not displeas'd with the Pharisee for his long Prayers, and Frequent Fast­ings, if after these seeming Devotions, and Austerities, he falls upon his Business, and Robs the Poor Widows house, which he pretends to have Sanctify'd by his Religious Performances.

(IV.) By these and such like Arts as I have mention'd, the Conspiracy waxed Strong, and the People Encreased Continu­ally with Absalom. His Majesties Declaration, &c. p. 4. And as their Numbers En­creased, so did their Boldness: Now they thought that all was sure, and therefore Ib. 6. Trusting no longer to the slow Methods of Sedi­tion, they betook themselves to Arms. And if Ahitophel's Counsel had been taken, He, with his 12000 Men, wou'd have Master'd those Souldiers which attended the King; and not onely have Seiz'd, but have Kill'd the King Himself. Things being come to this height, there was no looking back, or thinking of a Reconcile­ment. Those who are engag'd in ways of Wickedness, espe­cially in this Bewitching sin of Rebellion, endeavour to se­cure themselves, by adding one sin unto another, hopeing for no Protection for their smaller Crimes, but by the Com­mission of greater. The first Beginnings of Treason are care­fully nourish'd, 'till they break out into open defiance; and what at first, perhaps, deserved only the more gentle name of Ingratitude, by degrees encreases into a most horrid Con­spiracy: When the House is thus swept and garnished, and this one Devil hath taken possession, seven Devils greater than the first, soon joyn themselves to his Company. Rebels seldom have the Grace to Repent, but proceed from one Ini­quity to another, till Treason grows big with Revenge, and [Page 22]the Cloud, which at first could scarcely be discern'd, swells 'till it fall upon the Earth in the Showers, Whirle-winds, and Tempests of a Civil-War. When men have once cast off that Allegiance, which they owe unto God, and the King, they hold it Ignoble to Retreat; but to persevere in their Sin, they account a Sign of a generous Disposition. Such an Anti-christian Policy is that by which Rebellious Counsels are manag'd; and such false Apprehensions have they of Shame and Honour, who seem so much Concern'd, lest they should incur the one, or lose the other. Ahitophel, who has so long been the Grand Contriver, scorns at last to become a puisney Penitent, but proceeds to Execute that Fa­tal Mischief, which before he had projected. I will sudden­ly (said he) fall upon David, while he is Weary and Weak­handed, Ch. XVII. 2. David and his Men (it might well be supposed) were tyred with their long and hasty March; and particularly He (being afflicted with the Thoughts of his Son's Vileness, and the Guilt which he thereby had Contracted) was, it might be presumed, unfit for any Acti­on, as 'tis said that the hands of Saul's Son became feeble, when he heard of Abner's Death, Ch. IV. 1. So that in all Probability, this sudden and unexpected Assault would have put a Period unto the King's Life, and Government. For what Resistance could Languishing and Disconsolate Weakness have made against Confident and well Appoin­ted Strength?

And it may be further observ'd, That his Counsel was as Malicious, as it was Cunning, and favour'd as much of Transcendent Wickedness, as it did of Compleat Subtlety. What greater baseness is there, than to take advantage of mens Misfortunes? and to Persecute those whom God hath Smitten? But we must not expect to find either honesty or ingenuity in Ahitophel's Counsels, especially when his case seems desperate, and requires an immediate Execution. He [Page 23]was Fearful lest delays might have brought him into dan­ger: He fear'd time wou'd have discover'd the Falla­cies of Absalom's Cause, and have reduc'd the discontented Commons to their former Allegiance. Therefore (according to the Rules of his Policy) he will not let slip this Critical Oppor­tunity. Upon Mature Deliberation the People might have seen, and been Convinc'd of their Errour; And he who Plotted against the life of Good King David, by a legal Tryal, might have lost his own. He Foresaw that the Verdict of an Honest Jury, wou'd have pronounc'd him Guilty; so that he could not be safe, but by the present Destruction of the Lords Anointed.

(V.) But the Divine Providence, which had hitherto preser­ved David through the whole course of his life, did at this time in an Extraordinary Manner, shew it self in the wonderful and gracious Deliverance of him, and his dearest Relations, and all his loving Subjects, from this horrid and damnable Conspiracy. David all this while meditates no Revenge against his Ene­mies. He uses no other Weapons but his Prayers and Tears. He incessantly beseeches God, that he would forgive his Persecutors and Slanderers, and that he would turn their Hearts. And God, who accepts the Sacrifice of an Humble and a Contrite Heart, hear'd his Prayers, and had respect unto the Sorrows of his Broken Spirit, for presently after he had put up his Earnest Petition unto the Lord, that he would Turn the Counsel of Ahitophel into foolishness, Hushai the Wise Archite meets him, with his Clothes rent, and Ashes upon his head, as the Manner of Mourners was in those days. Here God began to answer David's Prayer, provideing a man whose Wisdom qualify'd him to confound Ahitophel, and turn his Stratagems into his own ruin. Hushai (prompted by his Loyalty and Dutiful Affections) would have Waited upon the King in his Afflictions: But David knew his A­bilities, and thought he might do him more Service at this [Page 24]time in Absalom's Court, than his own. Wherefore he or­ders him to return to the City, and to behave himself so as to gain Absalom's Favour, that (having his Countenance) he might be able to defeat the Counsel of Ahitophel. Ac­cordingly Hushai salutes Absalom as King, tenders his service unto him, and is admtted into his Secrets.

And now he, and Ahitophel, are the two Grand-Counsel­lours, and the whole business is to be Transacted by their directions. After other lewd and damnable Advice, Ahitophel gives that most pernicious Counsel before men­tion'd; which was, that he with 12000 men should pur­sue after David that very Night. But God, who Over­rules the Hearts of all men, did move Absalom not to resolve, till he had also Consulted Hushai about this Weighty Affair, Call now for Hushai (says he) and let us hear what he saith. And when he was come, he pro­pounded the Question to him, Shall we do after this Man­ner? If not, speak thou, Ch. XVII. 5, 6. Absalom seems to have been very well satisfy'd with what Ahitophel had propounded, and to have Consulted Hushai, rather as one whom he was unwilling to make his Enemy, than to trust as a Friend, and therefore 'tis likely did put no great Confidence in him. Let us however hear saith he slight­ly) likewise what he saith. But when Hushai had deliver'd his Opinion, he was strangely pleas'd with it, insomuch that he resolves to Act according to his Direction. ‘He representeth the danger which might have arisen from a sudden Surprise. Davids men, he tells him, would fight it out to the last. That to be sure David lay in Am­bush, was hid in some Pit, or safe place, and would cer­tainly fall upon some part of the Army, and defea­ting them, put the other to flight. Then he suits his language to the proud humour of the Vain-glorious Prince. He counsels, that all Israel be gathered together, even [Page 25]from Dan unto Beersheba, as the sand that is by the Sea for Multitude. That he himself (like a couragious General) should Command them in Person. Thus he tells him, that he might promise himself Success. Such a numerous Army would fall upon him, as the dew upon the ground: And if he was fled to any City, wou'd be able to draw him and the City it self, and all his Company, into the Ri­ver.’

Absalom's youthful Fancy was hugely struck with these big Words, and hyperbolical Expressions; so Ahitophel's Ad­vice not taking Effect, David gains time to strengthen, and prepare himself with necessary Provisions against the danger with which he was encompassed. Hushai pre­sently acquaints Zadok and Abiathar with what had pas­sed; and lest Absalom (being fickle) should alter his Reso­lution, he advises them to send word unto David, say­ing, Lodge not this night in the plains of the Wilderness, but speedily pass over Jordan.

In this management of Hushai, we may observe a rare mixture of Obedience, Faithfulness, and Discretion. Trea­son is usually jealous of unexpected Friendship, and Ab­salom (taking his newly reconciled Enemy for a Spy) might probably have deliver'd him over unto present Execution. But his clear spirit was not moved with this Consideration. He fears not Absalom's Displeasure, when he acts in obedience unto David's Commands. Besides, had he been an Ahitophel, and not an Hushai, had he been a Wicked, and not an Honest Politician, Absalom's greatness might have tempted him to have quitted David's broken For­tunes, and have courted the Affections of his Rising son. But he (like a Faithful Subject) hates to be Treacherous to his Master, and chuses rather to mourn with David in his Afflictions, than triumph with his Rebelious Subjects. And as his Obedience and Fidelity were remarkable in this [Page 26] critical juncture, so his Conduct was exactly discreet in this great and dangerous Concern. He did not (like an officious Politico) intrude himself into Absalom's Presence, but wait­ed a convenient Opportunity, and stay'd 'till he was ask'd. And when he offer'd his Counsel 'twas with all due submission unto Ahitophel's greater Wisdom, onely at this time he beg'd leave to dissent from him. The Counsel which Ahitophel hath given at this time is not good; And after he perceiv'd that Absalom was of this Opinion, how careful is he to lose no time? with what haste doth he fly to the Priests, that they might immediately dispatch a Messen­ger unto the King?

2. They (extremely glad to hear so good News) forthwith observe his Instructions, which were, no doubt, that they should acquaint the King with the whole state of Absalom's Affairs, as well as to desire him to provide for his own present Safety. This they did by a silly Maid, whose tender Age, and Sex made her unfit for such a piece of Service, had she not been an Instrument in the hands of God, who by the most Contemptible Means doth often confound the Wisdom of the Wise. By strength alone no man can prevail. The Race is not always to the swift, nor the Battel to the strong. King David at this time was not saved by the multitude of an Hoast, but by the despicable, and unarmed weakness of a single Woman. Abiathar was at this time the High-priest, and Zadok next in order to him, but both of them David's faithful Servants; they had not learnt the New Doctrine of Resistance, nor did they act by the Politick Rule of our Modern Laodiceans, who really neither espouse the King's Cause, nor the Faction of his Enemies, but stand aloof off, till they may, with discretion, join themselves to the stronger side. Zadok and Abiathar were as wise as they, but more honest; and tho' they were God's Priests, yet continued the Kings [Page 27]Loyal Subjects in his greatest Distress and utmost Extre­mities. They were obedient unto David's Command; and continued in the City (tho' with no small hazard of their lives) tho' it was known that they were no Friends unto Absalom's Designs. I wish that some who term them­selves the Ministers of the Gospel, would acquit themselves in this respect, as well as these (howsoever despised) Priests of the Law. And it's well if the immoveable Loyalty of our Clergy to the Crown, be not the Chief Reason why they are treated, by her Enemies on both sides, with such con­tempt and scorn. But if this be our only Crime, we own and glory in it: and are no more asham'd to imitate the Jewish Priests in their Christian Vertues, than we are to be called by their Name. We are ready to attend our Lord the King whithersoever he goes; but if he shall please to order us to waite upon the Ark of God in Jerusalem, we obey; and shall there (With Zadok and Abiathar) serve him to the utmost of our power, as well with our Daily Actions as Constant Prayers. But it may be thought that I do too much divert from my Subject, I shall there­fore return. And having observ'd Hushai's prudent Address, Zadok and Abiathar's watchful Care for their Prince's Safe­ty; in the next place, this Great Deliverance must chiefly be ascrib'd unto the good Providence of God, in whose hands are the hearts of Kings. Without the Divine Protection all Humane Means are weak and insufficient. It was God alone who turned the counsel of Ahitophel into foolishness. He brought Hushai to David in this exigence, mov'd him to send him back into the City, and enclin'd Absalom to follow his counsel, tho' much worse for his purpose than Ahitophel's. It was he who caus'd Zadok and Abiathar to remain in Jerusalem, and made them the happy Instruments of the King's Deliverance. Without his Providential Care, these Watchmen had waked but in [Page 28]vain. These things did not happen by Fate or Chance, but by his Appointment who giveth Salvation unto Kings, and sheweth Mercy unto his Anointed. Whatever men may propose unto themselves, it is only in the Power of the Almighty to dispose. The Politicians may Consult, and the Souldiers fit their Arms; but (without God's per­mission) neither the Counsels of the one, nor the Weapons of the other can prevail against King David. The Pharisees consulted how to put Jesus to death. And some profligate Villains had sworn to take away S. Paul's life, but neither can execute their malicious Purposes, when God shall please to interpose in the behalf of injur'd innocence: Absalom with his Great Men may Rebel, and take Counsel against the Lord and against his Anointed; but he who dwelleth in Heaven shall laugh; the Lord shall have them in derision. He shall speak unto them in his wrath, and vex them in his sore displea­sure. Psal. II. 2, 4, 5. He hearkens unto Davi'd's Prayer; And by Hushai's honest Policy, Zadok and Abiathar's Loyal Piety, together with the diligent industry of a silly Maid, turns Absalom's Strength into Weakness, and Ahitophel's Wisdom into Folly.

And now having thus far pursued the History of Absalom and Ahitophel, I need not draw the Parallel betwixt this unnatural Rebellion and the Treasonable Conspi­racy against his Majesties Sacred Person, and Government, lately discoverd. 'Tis very evident that they do much resemble one another, not only in the Principal Conspirators, but also the Person against whom they were design'd, the Pretences by which they were carried on, the Progress which was made in them, and the happy Instruments, by which (next under God) they were discover'd. I had rather that those who are Guilty should make Application unto themselves, Repent of their Wickedness, and for the future strive (with the men of Judah and Israel) who shall express the [Page 29]greatest Duty, and Loyalty to the Lord their King; than (by calling to their remembrance the miserable Ends of Absalom and Ahitophel) to put them in mind of that Divine Vengeance which attends obdurate Rebels.

If guilty Englishmen shall with Shimei, become sensi­ble of their sin, and make an unseigned submission, I do not envy their admittance unto the King's Grace and Fa­vour; But if they (neither fearing God, nor the King) shall still persist in the ways of Schism and Sedition; If they (like Simeon and Levi) shall still continue Brethren in Ini­quity; have not the Innocent and the Loyal reason to pray with good old Jacob, that their souls may not come into their Secrets, nor their honour be united unto their Assemblies? That (when dead) the memory of their fierce Anger, and cruel Wrath may be accursed: And (whilst alive) that they may be divided in Jacob, and scattered in Israel?

Give me leave further to observe, That as this English Conspiracy doth in most things answer that of Absalom's (insomuch that it may seem to have been transcrib'd from this Original, by those who abuse the Scriptures unto their own damnation) so they do both agree in setting aside the Title of Heriditary Succession. For Absalom (as hath been observ'd) had an Elder Brother, who was the undoubted Heir, as long as King David had not nomintaed, nor God Almighty appointed another Successour. Absalom indeed was begotten in lawful Wedlock, and the Kingdom of Israel was not then firmly settled, upon the Right of Hereditary Succession, as our English Monarchy is, and has been in all Ages. In these respects Absalom had a better Plea than any Pretender to the English Crown can produce. No wonder therefore, that those who plotted against his Sa­cred Majesty, should also design to imbrue their wicked hands in the Blood of his Royal Highness, his dearest Brother, and only Lawful Successour.

Had God permitted this horrid Conspiracy to have ta­ken Effect, I cannot sufficiently express, nor you fully conceive the Consequence which wou'd have followed this Bloody Tragedy. Their Golden Pretences would have soon vanish'd into nothing, and Dismal Confusion would have cover'd the face of the whole Nation. Our Churches would have been defil'd with the raveing madness of Fana­ticks. Instead of enjoying our just Liberties, Slavery and Imprisonment would have been our doom: and Pro­perty would have been swallowed up in the unsatiable Abyss of Sacriledge and Covetousness. Violence and Strife would have domineer'd in the City; Mischief and Injury would have reign'd in the Country; Deceit and Guile would have walk'd publickly in all our Streets. In short, the State would have been destroyed by War and Oppression. The Church would have been buried under the Rubbish of Heretical Opinions, and endless Divisions. But I shall not endeavour to number the Miseries which would have ensu­ed, had God suffered this Execrable Villany to have been acted. I shall rather excite you to joyn with me in a thankful Commemoration of God's unspeakable Mercy, in protecting, from the Fury of their Cruel Enemies, Our most Gracious, Just, and Wise King, his dearest Brother; and with them the whole Royal Family, all his Loyal Subjects, this A­postolick Church, and sinful Nation. Every good Christian, and Loyal Subject cannot but rejoice in secret for this signal Deliverance. Much more will he chearfully, and devoutly return his solemn Thanks in Publick for the same, and say,

Blessed be God who hath heard the King in the day of his Trouble, and defended him from the Insurrections of Wicked-doers: Who hath sent him Help out of his Sanctuary, and strengthned him out of Sion; Who by his Miraculous Providence, did reinstate him in the Throne of his Fa­ther: who hath all his life long protected him from dan­gers; [Page 31]and hath so lately in a wonderful manner deliver'd his soul from the Battel which was against him: Who hath prevented the Designs of Blood-thirsty and Deceitful men, and hath brought them into that Pit of Destruction, which they had digged for his Anointed.

Blessed be God, who, together with him, hath preserv'd his dearest Brother: that they, who were to have been Companions in death, do still live and rejoice together in singing Praises unto the God of their Salvation. Blessed be God who hath lifted up the light of his countenance upon the whole Royal Family, and hath broken the snares in pieces which were laid for them; Who hath smitten their Enemies upon the cheek-bone, and secur'd them from 10000 's of the People, who had set themselves against them round about.

Blessed be God, who hath looked upon the hearty desires of his humble servants, the King's Loyal Subjects: Who hath kept them from shame and rebuke, and saved them from their Enemies, who would have swallowed them up quick, when they were so wrathfully displeased at them.

Blessed be God, who by defeating the Counsels of the Wicked, hath prevented those Punishments which the In­habitants of this Nation, for their sins, had justly deserv'd: Who has not cut-off a sinful and ungrateful People in their Iniquities; but hath given them time to repent, and turn unto their God, and their Soveraign Lord the King, against whom they have most grievously offended.

Blessed and for ever blessed be our God, who hath beheld and visited that Vine which his own right hand hath plan­ted in these Kingdoms: Who hath not suffer'd her hedge to be broke down, nor they which go by to pluck off her grapes. Who hath not permitted the Wilde Boar of the wood to root it up, nor the wilde Beast of the field to devour it: Who hast remembred this Congregation which he hath purchased of old, the Kingdom of his Inheritance, which he [Page 32]hath redeem'd; This Mount Sion wherein he has dwelt: Who has not delivered the soul of his Turtle-dove unto the Mul­titude of the Wicked: Who hath restrain'd his Enemies from casting Fire into his Sanctuary, and destroying the Dwelling-place of his Holy Name.

7. To Conclude, Who hath defended our Church from those who had said in their hearts, Let us destroy her; who does yet continue unto her, and all her faithful Children, Apostolick Doctrine, Government, and Discipline; together with her convenient Possessions; so that Heresie, Schism, Profaneness and Sacriledge have not hitherto triumphed in her Ruine. For these and all other Mercies, contained and implyed in this Great Deliverance which we now Comme­morate, Blessed be the Lord God of Israel from everlasting, to everlasting, And let all the People say, Amen.