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, 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 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 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, 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; 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 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 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 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 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?

(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, 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 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 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; 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 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 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 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. 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 thereforeIb. 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 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 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 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 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 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 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 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 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.