ST. Athanaſius ſays, that the Pſalms are ſo compoſed as to repreſent the caſe and condition of every man. And though I thought it impoſſible to find in ſacred or prophane Hiſtory a fit Parallel for this horrid Conſpiracy, yet by a few meditations on this Pſalm, our preſent Caſe appeared to be ſo fully deſcribed, as if the Royal Prophet had penned a Prophecie of our times, rather than a Hiſtory of his own; there being ſcarce a conſiderable circumſtance in the riſe, growth, diſcovery, or defeating of the one, which hath not a parallel line in the other: whether we conſider Gods many miraculous deliverances of the King, the Kings exceſſive Clemency to an unworthy People, or that Peoples deplorable ingratitude both to God and the King. Nor was there more of the Malice of the Devil and unreaſonable men in contriving, nor of the Mercy of God in defeating the Conſpiracy againſt King David, than in this againſt King Charles; which by that time the Parallel is drawn, will ſo appear, that all that ſee it ſhall ſay, This hath God done, &c.

The Title doth not declare the occaſion of the Pſalm, which conſiſts of Prayer and Praiſe, and is directed to the chief Muſician, to be ſet as a holy Anthem to perpetuate the memory of a gracious deliverance from a formidable Enemy that ſought after his life. It is not agreed who this Enemy was. Dr. Hammond, with ſome others, think it to be Saul; but the whole contexture of the Pſalm expreſſeth the Rebellion of Abſolon and Achitophel ſo fully, that there is not a thread wanting or miſplaced. It is a Rule with Expoſitors, that where the Title of the Pſalm is defective, it ought to be referred to the preceding Pſalm, wherein, v. 11. the Prophet gives himſelf the Title of King, which he never did while Saul was alive, and therefore ſome very learned Expoſitors conclude that it was written (contra Achitophelem & Collegas ejus) againſt Achitophel and his Confederates.

Inſtead of a Comment on the Text, I ſhall onely joyn the two authentick Tranſlations together, and there will need no other Expoſition; for thus it runs: All men ſhall ſee it (i. e. the Iniquity of the Conſpiracy, and the righteous Judgments of God on the Conſpirators) and fear, and ſhall declare the work of God, ſaying, This hath God done: for they ſhall perceive that it is his work, and ſhall wiſely conſider of his doing. The Parallel runs in five or ſix lines.

Firſt, of the Perſon againſt whom the Conſpiracy was intended, King David; a King who was the greateſt Favourite of Heaven, who had been exerciſed with as many Troubles, delivered and eſtabliſhed on his Throne by as many Miracles, as ever the People of Iſrael were till they were ſetled in Canaan. And 'tis no leſs a wonder, that after ſo good a King had been ſo long in the Throne (which was well-nigh forty years) and God had done ſo great things for him, and he for God, his Church, and the true Religion, againſt all Oppoſition; when for Plenty and Peace, Laws and Liberties, Religion, and all neceſſary helps to Devotion and true Piety; when for ſo long a time there had been no decay no leading into captivity, but their Sons did grow up as young Plants, and their Daughters were as the poliſhed corners of the Temple, that there ſhould be any complaining in their ſtreets: Much more, that the People ſhould grow weary of ſuch a King as was the Fountain of ſuch Bleſſings, and, like Lucifer, not content with the beatifick Viſion, and the pleaſures at Gods right hand, confederating with evil Angels to divide the Glory and Power of that Kingdom among themſelves, be deſervedly condemned to chains of darkneſs, and reſerved to the judgment of the great day.

King David, v. 4. is called a perfect man; not that he was exempted from humane infirmties, but as to the main: he was a Prince choſen by God out of all the Tribes and Families of Iſrael, endowed with all Royal vertues of Fortitude, Wiſdom, and Clemency, that might qualifie him for Government; a man after Gods own heart, who minded the building of Gods houſe more than his own: for in the midſt of all his troubles, when he was driven to ſhift for himſelf from one place and Kingdom to another, he gave the Prieſts a ſpecial charge to ſecure the Ark of God, 2 Sam. 15.25. And it was his good will to Sion, that created him ſo much ill will from his and Gods Enemies: they were for Conventicles at Hebron, he for the Ʋniformity of Gods Worſhip at Hieruſalem; & hinc illae Lacrimae. Thoſe Diſſenters knewthey could not deſtroy Gods Vine, but by a blow at the root of that Royal Oak that ſupported it. No Prince ruled more ſtrictly by the Laws of God, and the Statutes of Iſrael, than David: Pſal. 78.73. He fed them with a faithful and true heart, and ruled them prudently with all his power. The greateſt imperfection in David's government, was his too great indulgence to ſuch as Abſolon and Shimei, who abuſed it, to an attempt of his overthrow: for he granted to ſome who had been his profeſſed Enemies, more Favours, Priviledges, and Dignities, than other munificent Princes have done to their approved Friends.

This good King is ſaid, v. 4. to be thus perſecuted while he thought himſelf ſecure, Nil tale metuentem. His Innocence was his chief Guard; which cauſed him to expoſe himſelf in all places, among all ſorts of perſons: having deſerved well of all, he ſuſpected none: Whatever Clamours were noiſed againſt him, he was not conſcious of any guilt of Arbitrary government or Oppreſſion, or any deviation from the eſtabliſhed Worſhip of God to Idolatry; though in the time of his baniſhment among idolatrous Nations, he met with ſuch Temptations, as none but a true Iſraelite, in whoſe ſpirit there is no guile, could reſiſt. Yet wanted there not ſome that ſlandered the footſteps of Gods anointed.

The beſt men are leaſt ſuſpicious: it is Impiety and Guilt that multiplieth Fears and Jealouſies, and makes men froward and impatient: Malefactors are always Enemies to thoſe that have the power to puniſh them, knowing they cannot be ſafe, but by diverting their Governours from the execution of the Laws. The beſt Princes, like the beſt men, have uſually the moſt Enemies, as will appear in

The ſecond Parallel, the perſons joyned in the Conſpiracy.

Wherein Achitophel was the firſt Mover, and the great Wheel that gave motion to all the reſt. A treacherous falſe Brother, as his name ſignifies, Frater defectus vel ruinae: That perſon to whom David had reſpect, Pſal. 41.9. Myown familiar friend in whom I truſted, which did eat of my bread, hath lift up his heel againſt me. Wherein he was a type of Judas that betrayed his Lord and Maſter. He was (as Tacitus ſays of Sejanus) facinorum omnium repertor; the ſpirit and life of that wicked Aſſociation, which from its firſt conception was impregnated with an Aſſaſſination. He had been a long time David's Counſellor, as he is call'd by way of Eminency, the chief Miniſter of State: He was preferred, 1 Chron. 27.33. before Huſhai, though he is ſtiled the kings friend and companion; before Jehoiada and Abiathar, and Joab the Kings General. He had been intruſted with the Arcana Imperii. A man of great Experience, and no leſs Subtilty: he knew the Intrigues of all the Factions in Iſrael, and of all the neighbouring Princes; and by his compliance had inſinuated into the affections of them all ſo, that he drew them all into an Aſſociation with him: Gebal, and Ammon, and Amalek, the Philiſtins, and them that dwell at Tyre. He had the art of uniting them to himſelf, who never could agree with one another: With all theſe, the Counſel of Achitophel was as if they had enquired at the Oracle of God; and no wonder, for it was ſo with David and Abſolon alſo. He had ſeen divers Revolutions of the Government (Quorum pars magna fuit.) from Saul to his Son Iſhboſeth, from Iſhboſeth's ſhort Reign to David; and now he ſets up for Abſolon: and who would not confederate with the Kings Son, having the Kings great Counſellor on his ſide!

We cannot find any cauſe given by David for Achitophel's Revolt, who had been obliged by all the Favours that a potent and proſperous Prince could heap on a well-deſerving Subject: and therefore muſt impute it to his own ambitious and reſtleſs ſpirit: for a right Gilonite he was, a Revolter and Renegade from Party to Party, as his intereſt and ungovernable ſpirit led him. Perhaps the prudent Prince had rejected ſome of his raſh Counſels, his aſſuming and ingroſſing the ſole power of making War andPeace, his violating well-eſtabliſhed Leagues, his Delenda Carthago, his courting the Affections of the People, alienating them from their Prince, ſowing Seeds of Diſcontent and Sedition among them. For impatient he was of any Diſcontent, or Corrival in the Kings favour; he never did nor could, in all the Revolutions, endure a Superiour: for when he endeavoured to aſſume the Command of Abſolon's Forces to himſelf, (as we read, 2 Sam. 17.1,2. I will chuſe out 12000 men, and will up and follow David, (i. e.) he would have headed the Rebellion, and left Abſolon to ſhift for himſelf) his deſigne being fruſtrated by the ſeaſonable advice of Huſhai, it ſo grated on his Spirit, that he could find no reſt but in his Grave. Evident it is, that his grand deſigne was to have broken the Chain of Succeſſion to the Crown of Iſrael: and though he pretended to ſet up Abſolon, yet it is apparent that his aim was to aſſume the Government to himſelf: for when he perceived that Abſolon was perſwaded to command his own Forces in perſon, and in open Field, and not cowardly to aſſaſſinate his King, being unarmed (which one of his moſt daring Captains refuſed to do) he quite deſerted young Abſolon.

I know that ſome Divines tell us that Achitophel was incenſed againſt David by a revengeful ſpirit for the ſake of Bathſheba, who was the Daughter of Eliam, 2 Sam. 11.4. and Eliam, Achitophel's Son, chap. 23.34. But here lies a Myſtery: Chileab, old David's ſecond Son, was yet alive, though ſome would have him dead; he was to be excluded from the Succeſſion for Abſolon's ſake, as is pretended: but that Chain being broken, though but in one link, the whole would be laid aſide as uſeleſs and burthenſom; and then, notwithſtanding Abſolon's pretence, the Crown might have deſcended to his own little Solomon.

But what if David were guilty in the matter of Bathſheba? our Achitophel, of all men living, was unfit to revenge that ſin on his Soveraign, of which he was ſo notoriouſly guilty himſelf, who, as an old Fornicator, having conſumedhis own ſtrength on ſtrange Women, having inceſtuouſly abuſed the Mother and Daughter, as ſome modern Hiſtorians report, did, alſo (to cut off all hopes of a Reconciliation between the Father and Son) perſwade Abſolon to go in to his Fathers Concubines, and that in the ſight of all Iſrael; than which, as Sanctius ſays, the Devil himſelf could not have given a more pernicious Counſel, nor, if he had been incarnate, done a viler act. And by this time the Devil was entred into the heart of Achitophel, and drove him furiouſly to deſtruction, and (quod facis, fac cito) his deſign of riſing ſuddenly, that very night, with his twelve thouſand Brisk Boys, and falling on David, while he was weak and weary, to ſeize his perſon, and ſmite him onely, knowing that in him who was the breath and life of all his Loyal People, they would all be as the King was, but dead men, 2 Sam. 17.2, and 3.

This deſigne, I ſay, when it was brought to the birth, though at firſt it pleaſed Abſolon and all the Elders of Iſrael, v. 4. yet on ſecond thoughts they all abhorred the bloudineſs of that execrable deſigne; and God heard the Prayer of David, and the Supplications which were inceſſantly made for him, and confounded that deviliſh device, turning the counſel of Achitophel into fooliſhneſs; who being deſerted of all his Confederates, deſerts himſelf too; and foreſeeing that Abſolon would be defeated, and all his own evil Arts and Impoſtures laid open; his ſuborning falſe Witneſſes, his encouraging ſeditious Petitions, his lying Slanders againſt the Lords Anointed, his obſtructing the execution of Juſtice, and acting arbitrarily againſt the Loyal Party; he becomes deſperate, and thinks of nothing but going (with Judas) to his own place, as the Text ſays, he went home and hanged himſelf. Morbus ob nimiam; Animi triſtitiam. But the word 〈 in non-Latin alphabet 〉 , ſignifieth Suffocatus eſt, he was ſuffocated; and ſo the Septuagint render it 〈 in non-Latin alphabet 〉 , and R. Elias ſays he was ſtrangulatus ab Angina, he died of a Squinzy in his Throat: His own Choler, his groſsand indigeſted Lyes and Perjuries, were inſtead of an Halter. So that though he eſcaped the hands of David's Executioners, the Vengeance of God purſued him, and ſuffered him not to live. Qui ejuſmodi ingenii ſunt quodvis libentius ſubeunt quam ignominiam & dedecus. Yea, his own Malice did deſtroy him, & quia non aliquâ nocuiſſet, mortuus eſt; the overflowing of his gall, and his venomous ſpirit, conſumed his Vitals, and eat up his Fleſh. Thus died our Achitophel; and thus let all the Kings implacable Enemies periſh, but upon himſelf let the Crown flouriſh.

Achitophel is dead, but his Malice ſurvives; he had ſown thoſe Serpents teeth, that ſprung up into armed men: but he never ſhewed more of his Serpentine ſubtilty, than in chuſing apt and active Inſtruments, and managing them to the beſt advantage for the perfecting of his execrable deſignes.

His firſt great Engine was the debauching of Abſolon, one of the Royal Bloud, a perſon too well qualified for ſuch an unnatural deſigne; who being of a bloudy and ambitious ſpirit, was not ſatisfied with the death of Amnon his eldeſt Brother, but ſought his Fathers life too. Achitophel having baited the Hook with the preſent hopes of the Crown, the poſſeſſion whereof would expiate the greateſt Villanies, as his Polititian had informed him, was eaſily inſnared. Him our Achitophel took into his tuition; and too great a Proficient he was in all the evil Arts of his Tutor; by whoſe Methods he courted the People ſo ſucceſsfully, as in a ſhort time he was the Idol of the People: for the Vulgar are led by Senſe and Raree Shows, a flattering Tongue, and beautiful Aſpect; for all which, there was none like Abſolon, 2 Sam. 14.25. As for beauty (& multum egregio decus enitet ore:) in all Iſrael there was none to be ſo much praiſed as Abſolon; from the ſoal of whoſe foot to the crown of his head, there was no blemiſh. And as his Beauty was attractive of Love, ſo the ſymmetry, ſtrength, and activity of bodyfitted him for Arms and Action: and of his perſonal Valour and daring Spirit, he had given the people ſufficient proof: his natural Advantages and Abilities were poliſhed and ſet off with all imaginable arts of Courtſhip and indefatigable Induſtry. For he roſe up early and ſtood by the way of the gate (where Judgment was to be given) to meet and encourage ſuch Petitioners as Achitophel ſent thither with Complaints: And it was ſo when any came to the King for judgment, Abſolon called them to him, and, without more ado, ſaid, Thy matters are good and right, but there is no man deputed of the King to hear thee. O that I were made judge in the land, that every man that hath any ſuit or cauſe, might come to me, and I would do him juſtice! 2 Sam. 15.2,3,4. But he did not onely verba dare, but omnia ſerviter pro imperio; If any did him obeiſance, he returned the complement threefold; he put forth his hand, and embraced them in his boſom, and kiſſed them too, v. 5. and as if he would breathe his very Soul into theirs, he whiſpers to them his ſence of their Grievances, and promiſes Redreſs: He condoles the defects of his Fathers Government, who through old Age and new Delights was wholly indiſpoſed for the government of ſo great a People, which was now devolved on corrupt Magiſtrates and a carnal Prieſthood, by whom judgment is turned into gall, and the fruit of righteouſneſs into hemlock, Amos 6.12. yea, truth faileth, and he that departeth from evil maketh himſelf a prey, Iſai. 59.15. Ineſt omni populo malignum quid & querulum adverſus Imperatores. Theſe were placentia to the People, who are never better pleaſed, than when they hear well of themſelves, and ill of their Governours.

And now Abſolon is more the Peoples Darling than ever he was his Fathers; he and his Adherents are the Patriots and Saviours of their Country: all the foundations are out of courſe, and they alone bear up the pillars of it: His Fame is ecchoed now from Dan to Beerſheba: He hath his Friends and Confidents in every cornerof the Country, who proclaim Abſolon's Graces and Perfections, for which his Soul was more beautiful than his Body; and that he was the Hope of Iſrael, that was oppreſſed, and ready to expire, through the growth of Tyranny and Idolatry.

And now look to thy ſelf, David; the hearts of thy People are ſtollen from thee, and it is no difficult matter to employ their hands to take the Crown from thy head. Theſe Alarms awaken David's Spirit, and put him into a great ſtreight between his Fatherly affection to Abſolon, and his own preſervation, in which that of his People was bound up; and this later prevails againſt the former: Abſolon is baniſhed for the ſpace of tw years from the preſence and Dominions of his Father, 2 Sam. 14.28. during which time he ſaw not his fathers face; but by the mediation of Joab, David's General, he was reſtored again to ſavour, being ſo paſſionately beloved of him, that the heart of David longed to go out to him in his Exile, 2 Sam. 13.39. And ch. 14. v. 33. in token of perfect reconciliation, his Father kiſſed him.

But Rebellion is as the ſin of Witchcraft, from which few or none are thorowly reclaimed; no Merit, Mercy, nor Miracles, can reduce them to a ſtedfaſt Loyalty: for though Abſolon was pardoned for ſome almoſt-unpardonable crimes, yet even from hence he takes encouragement to conſpire againſt his Father. Scelera dum non reſecantur creſcunt; & in argumentum facinorum adhibetur, quoties ſecura impunitate peccatur. David's too great Indulgence to Abſolon, was the occaſion of his, and had like to have been ſo of his own ruine. Becauſe judgment is not ſpeedily executed againſt an evil work, therefore the heart of the ſons of men is fully ſet in them to do evil, Eccleſ. 8.11.

For though by an Act of Oblivion, and many Indulgences, the Coals of Diſcontent and Sedition ſeemed to be raked up; yet by a factious Party that Achitophel left behind him, they were ſo blown up, and ſcattered through the whoſe Kingdom of Iſrael, that nothing but the wiſdom andpower of God could prevent a general Conflagration. For the flame that ſeemed to be extinguiſhed by Abſolon's Reconciliation, and Achitophel's Death, was but confined, and breaks forth with greater violence than ever. Abſolon conſtitutes a Council of Six perſons, who had been privy to Achitophel's Conſpiracy; ſuch were Shimei and Sheba, Doeg and Nabal, and Ziba, and Amaſa his General. Theſe conſult in ſecret, and act ſeverally according to their ſeveral capacities.

Firſt Shimei comes forth, as another Balaam, to curſe the King to his face, 2 Sam. 16.5. He is noted to have been a man of the houſe of Saul, who had long endeavoured to revive the Good Old Cauſe, by the ſame ſcurvy old methods of belying and ſlandering the footſteps of Gods anointed: He ſtill came forth (ſaith the Text) in Perſon, or by Proxies and Libels, and curſed as he came. He caſt ſtones at David, as a token that he had deſerved to be ſtoned; Sanctius. and caſt dirt on him and all his ſervants, v. 6. And this he did maledictione forti; according to the Polititians Rule, fortiter calumniare, aliquid adherebit. And thus ſaid Shimei when he curſed: Come out, come out, thou bloudy man, thou man of Belial; (as if he had been a dead Dog, that could not be moved with thoſe intolerable affronts and indignities) the Lord hath returned on thee all the bloud of the houſe of Saul, in whoſe ſtead thou haſt reigned; and the Lord hath delivered the Kingdom into the hands of Abſolon thy Son; and behold, thou art taken in thy miſchief, becauſe thou art a bloudy man.

The Rabbins on the word 〈 in non-Latin alphabet 〉 , as is obſerved by St. Hierome, do conceive that Shimei under every letter in that word, intended a notorious Calumny: In Nun they intended Noeph, an Adulterer; in Mem, Moabita, as deſcended from Ruth; in Reſch, Roſeath, a Murderer; in Tzade, Tſarvah, Leproſus; in Thau, Tobea, an abominable perſon. What Piety and Innocency can ſecure a Prince, when ſo good a King is thus blaſphemed to his face! or what aggravation can ſuch Impiety admit more, when the Name of God is blaſphemed, to give countenance to ſuch impieties! The Lord hath delivered the kingdom into the hand of Abſolon thy ſon. What Cauſe ſo good, as to be exempted from the reproach of men? or what ſo bad, as not to find ſome Abettors, when David himſelf is repreſented as a bloudy man; and the Crown that was fixed on his head by God's own hand with a Chain of Miracles, is by no lower pretence than a Divine Right, given to his rebellious Son; and when ſuch a one as Saul, and thoſe that periſhed with him, are canonized for Saints after the modern faſhion of the Church of Rome; and all the bloud ſhed in that Irreligious War, charged on the head of David? It is noted by S. Peter, 2 Pet. 2.10. that preſumptuous ſinners are not afraid to ſpeak evil of dignities: And S. Jude, v. 9. notes, that the Devil himſelf durſt not do it: But theſe men, as natural brute beaſts, made to be taken and deſtroyed, ſpeak evil of things which they underſtand not: they bend their tongues like a bow, and ſhoot out their arrows, even bitter words, againſt heaven it ſelf; not conſidering that they would at length fall on their own heads, as Shimei's did; and, as the Pſalmiſt ſays, their own tongues ſhould make them fall, v. 8. But this is the language which Shimei and his Complices had learnt from the Covenanters and Conventiclers at Hebron, who doubtleſs, if David had fallen in that Rebellion, would have with one conſent condemned his memory as a man of Belial, a bloudy man; as ſome of thoſe who are yet alive (O Divinam Clementiam!) did by our David's martyred Father; and though they now onely ſhake their heads at the miſcarriage, would have lift up their tongues and proclaim'd him a Tyrant and Traytor. Yet how doth this Wretch crouch and fawn on the King when God had delivered him! 2 Sam. 19.19. Let not my Lord impute iniquity to me, neither do thou remember that which thy ſervant did perverſely the day that my Lord the King went out of Jeruſalem, that the King ſhould take it to his heart, for thy ſervant doth know that I have ſinned. Words ſmoother than oyl, when war was in his heart.

This hath ever been the practice of rebellious perſons, to chalk out that way with their Tongues and Pens, which they intend to cut out with their Swords. But if indeed any ſuch Offenders are ſorry for what they have done, let them do at leaſt as Shimei did, who came the firſt of all the houſe of Joſeph, v. 20. to congratulate the Kings ſafe return, and acknowledged his fault. Notorious Offenders ought to ſignalize their repentance by ſome publick acts of Loyalty that may bear proportion with thoſe of their diſobedience: Let them therefore come and abhor themſelves, and ask forgiveneſs for abhorring the Abhorrors of that accurſed Aſſociation; let them for once ſhew ſo much of Ingenuity and ſerious Penitence as thoſe Sorcerers did, Acts 19.19. who of a long time had bewitched the people, as Simon the Conjurer, who was eſteemed of as the great power of God; who brought their books together and burned them before all men, Acts 8.9. What though the price of them be twice 50000 pieces of Silver? it would make a Boonfire that would in ſome meaſure ſatisfie for the Conflagration of our great City, and perhaps prevent a ſecond ſetting of the whole Kingdom in Flames. Some of the wiſeſt and beſt men in the Nation have given them an excellent Example, and it would be their happineſs to imitate them. For I dare aver, that there are more Arguments for reſiſting of lawful powers, which they cannot but know is threatned with Damnation, Rom. 13.2. in the books of ſome who term themſelves true Proteſtants, than in all thoſe which are written by ſuch as they juſtly condemn for Idolatrous and Traiterous Papiſts. Let any of them read over all Coleman's Letters, as printed by Authority, and extract the moſt dangerous Poſitions for Rebellion in them; and I dare parallel all of them in one Book of a Leading Diſſenter, which he yet ſtiles his Holy Commonwealth. With what face can theſe men pretend any longer that they cannot through Scruples of Conſcience come up to the Church of England in the practice of an innocent Ceremony, who have outgone the Church of Rome as well in the practices as in the principles of Rebellion and Bloudſhed!

The ſecond Conſpirator was Sheba the Son of Bichri, of whom David was the more afraid, becauſe he came Sobrius ad evertendam Rempub. 2 Sam. 20.6. Now ſhall Sheba do us more harm than did Abſolon. But notwithſtanding his profeſſed Sobriety, the Text calls him a man of Belial: and as it is ſaid, when one mad Dog bites another, and that a third, they all run mad; ſo the Venom of Achitophel's tongue infected all that converſed with him with perfect madneſs: for who but a mad man would kick at the Crown of David, and think to make a Foot-ball of it to be toſſed by every Clown? Yet this the vertuous and noble Sheba attempted: He blew the trumpet againſt the Succeſſion, 2 Sam. 20.1. We have no part in David, neither have we inheritance in the ſon of Jeſſe: every man to his tents, O Iſrael. And mighty numbers of the men of Iſrael withdrew from David to follow Sheba; except the men of Judah, who clave unto their King. So great a Party had he formed in the City Abel, that it was like to have periſhed with him: but by good advice his head was cut off, and ſo that Miſchief prevented, 2 Sum. 20.22. Yet this great man thought to do as Sampſon, to pull down the Pillars of the State, and to ſlay more at his death than he had done in his life-time: and as if it had not been enough to draw others into the ſame Perdition with himſelf in his life-time, heacted ſo as to make Iſrael to ſin after his death. For what man that pretends to be a true Proteſtant, would think it more eligible, and thank God that he died by the Ax, being condemn'd as a Traytor, than to go to Heaven in flames of fire for the true Religion, if it had pleaſed God to call him to a fiery trial?

The next perſon (among David's Enemies) was that Churl Nabal, who was of the houſe of Caleb; that Caleb, I ſuppoſe, of whom it is written, Numb. 14.24. that he was a man of another ſpirit, who obeyed God and ſerved his ſervant Moſes fully. And by the bleſſing of God, and the Kings bounty, he became a very great man, and had large poſſeſſions, all which were preſerved to him by David, 1 Sam. 25.21. I have kept all that this fellow hath in the wilderneſs, ſo that nothing was miſſing of all that pertained to him. Now David being in diſtreſs, he ſent ten young men to greet him in his name; Peace be to thee, and peace be to thy houſe, and peace be to all that thou haſt: we come in a good day, a day when Nabal kept a feaſt like the feaſt of a king: and his requeſt is very mean; Give, I pray thee, to David and his ſervants whatever cometh to thy hand. This was extremely modeſt, where all was owing, to intreat ſo ſmall a pittance; and there was extreme folly, as well as ingratitude, in denying a little portion to him that could have commanded all. Yet hear the Anſwer of this Churl, 1 Sam. 25.10. Who is David, and who is the ſon of Jeſſe? ſhall I take my bread, and my water, and my fleſh, and give it to men that I know not whence they be? At which Anſwer David was greatly provoked, being thus rewarded evil for good, v. 21. and railed on, v. 14. by him who had been a will unto him both by night and day, that none did hurt him, v. 16. for which he was ſentenced to death. But probably he might have obtained pardon from David, if he could have pardoned himſelf: but at the very hearing of the Sentence, his heart died within him, v. 37. and he became as a ſtone; and within ten days after he was found dead.

The next Character of the Conſpirators is that of Ziba, who was a ſervant of the houſe of Saul, as his Father had been, in the firſt War againſt David; a wealthy man he was too, but a great part of his wealth was raked together by falſe Informations, ſubtile Inſinuations, and Sequeſtrations. As he never loved the King himſelf, ſo he hated all thoſe that did love him. Mephiboſeth the Son of Jonathan, David's old and faithful friend, gave order to Ziba to prepare his Aſſes that he might wait on the King in his diſtreſs; but as he complains, 2 Sam. 19.26. Ziba deceived him, and yet he had the confidence to accuſe his Maſter in a high degree, ch. 16.3. as if he tarried at Hieruſalem, with a purpoſe to make a Party for himſelf againſt David, and hadſaid, To day ſhall the houſe of Iſrael reſtore me the Kingdom of my Father. By ſuch ſlanderous ſuggeſtions many of David's moſt loyal Subjects were rendred ſuſpected of the People, as Penſioners to a forraign power, Promoters of an Arbitrary Government, and evil Counſellors. And ſo ſubtile and importune were the Informers in their Accuſations, that David was inclined to believe them rather than Mephiboſeth, who had been a great ſufferer and hearty ſorrower for him, ch. 19.24. He had neither dreſſed his feet (being lame in them both) nor trimmed his beard, nor waſhed his clothes, from the day the king departed, until the day he came again in peace: and ready he was to part with all that he had, though to Ziba himſelf, for the preſervation of the publick peace: yea, let him take all, for as much as my Lord the King is come to his houſe in peace.

This Ziba was a fellow-ſervant in the houſe of Saul, with Doeg the Edomite; that Doeg who at the command of Saul fell on Abimelech and the reſt of the Prieſts of the Lord, and ſlew in one day fourſcore and five perſons that wore the linen Ephod; and their wives, and their children, and ſucklings, and all their cattle, he ſlew with the edge of the ſword, 1 Sam. 22.18. And wherefore ſlew he them? but onely for their fidelity to David, becauſe they gave him victuals, and aſſiſted him with a ſword, and prayed to God for him, v. 10. when he was perſecuted by Saul. A cruelty which none of Saul's Footmen would execute, v 17. but theſe children of Edom, in the day of the diſtreſs of Hieruſalem and Sion, cryed out, Raze it, raze it, even to the foundations thereof, Pſal. 137.7. Ziba was a principal Perſecutor of the Church of God next to Doeg; he countenanced the Meetings at Hebron, and was a Patron to thoſe mock-Prieſts which ſacrificed there, in oppoſition to the eſtabliſhed ſervice of God at Hieruſalem; Baxter's Dedications to Hambden. and in requital, as his Father was regiſtred among the Saints in Everlaſting Reſt, ſo hath he many Memorials dedicated to him by thoſe who inceſſantly ſought the ruine of Jeruſalem, as their great Patriot: and no doubt, if he ſuffer, though never ſo juſtly, for his Conſpiracy againſt David, yet ſhall he be reputed a Martyr for the Good Old Cauſe.

The laſt of the Conſult was Amaſa, whom Abſolon made Captain of his Hoſt; a perſon of a turbulent and ambitious ſpirit, who could not be obliged by any favour, though infinitly beyond his deſerts: his deſign was to have ſupplanted Joab, and to have been made David's General; and David had made him a promiſe, ch. 19.13. but was willing firſt to have ſome proof of his fidelity: and, ch. 20.4. he gave him command to aſſemble the men of Judah, and to purſue Sheba at a ſet time; but he delayed the buſineſs, and diſappointed David: yet ſtill he intruded himſelf, and would fain lead the Forces raiſed by Abiſhai; ſo that his ambition became ſo intolerable to Joab, that he ſmote him in the fifth rib, and ſhed out his bowels, v. 10.

Having ſeen the Characters of the men,

We are now, in the third Parallel, to conſider their Communication, the matter of Fact, the Means and Methods of carrying on the Conſpiracy, which in v. 2. is deſcribed to conſiſt of two parts. 1. The ſecret counſel of the wicked. And, 2. The inſurrection of evil doers. The Prophet prays God in the firſt place, Adverſus occulta conventicula nocentium hominum; as Rudinger interprets it. The Aſſaſſination of the King, which as you have heard, was deſigned by Achitophel, but prevented by his own death, was now undertaken by a ſecret Cabal, who narrowly watched every ſtep that he made, in his going forth, and in his coming in; in his buſineſs, and in his recreations, at home and abroad; but ſtill the wonderful Providence of God fruſtrated them: for as Pallas hid her Aeneas, Cernere ne quis eum ne quis contingere poſſit; ſo did the Almighty hide his David under the ſhadow of his wings, that no ſon of violence could approach to do him hurt: for though they did often commune of laying ſnares privily, v. 5.; though for the ſpace of three years together 〈 in non-Latin alphabet 〉 , they deliberated how, where and when to ſurprize him; though v. 6. they did ſearch out iniquity, and accompliſh a diligent ſearch, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , as ſo many Bloud-hounds, which, being at a fault, ſearch every Buſh and every Path; and compaſſed Sea and Land to lay hold on an opportunity; on the River in his Barge; in his Royal Palace, where his Father was murthered; in the City, at the Mayors Feaſt or the Bull-Feaſt; in his great Council, and in his Journey to and from Newmarket and Hampton-Court: yet, as in 2 Sam. 8.14. God preſerved David whitherſoever he went.

Never was a Partridge ſo hunted from Mountain to Mountain as David was. Parties were formed in every City and County, to drive him into their toils; in Corporations and Conventicles, by Nonconformiſts and Conformiſts too; among whom, ſome accuſed him of Perſecution, and pleaded for reſiſtance, and dealing with him as a Julian, an Infidel and Apoſtate; and omit nothing that the wit of men, inſpired by the malice of Devils, could contrive to perfect this execrable Parricide. At length the Monſter was come to its birth; but by the bleſſing of God it proved abortive: For as David complains, Pſal. 140.5. The proud have laid a ſnare for me, and cords; they have ſpread a net by the way ſide, and ſet grins for me. They were informed that the King was to return from Newmarket on the Saturday, and they were ready for the execution on the Friday: the way-ſide was ſpread, not with Cords and Nets, but Carts and armed men. And now they thought him ſure: for who, ſay they, ſhall ſee? v. 5. perſecute and take him, for there is none to deliver him; there is no help for him in his God: for v. 5. they encouraged one another in this evil matter: the Devil was a lying ſpirit in the mouths of their Prophets, though they were transformed into Angels of light, perſwading the Aſſaſſinates that they ſhould do God an acceptable Service in killing his Anointed, and be honoured as the deliverers of their Country, and do as meritorious a work as the deſtroying of ravenous Beaſts.

Now what greater encouragement can be given men pretending to Religion and Conſcience, than when their Guides, to whom they have committed the conduct of their Souls, ſhall Propheſie lies in the name of God, and urge them to Rebellion by Scripture and Examples? And whether it be not a juſt Judgement of God on thoſe Regicides, who for above Thirty years together have ſhewn no token of repentance for murthering the beſt of Kings, to give them up to the hardneſs of their own hearts, that they may fill up the meaſure of their iniquities, by attempting the barbarous butchering of him that was ſecond to none but his incomparable Father, I wiſh they would conſider. Beſides, the Laws of the Land, as well as Gods, were made a noſe of Wax, and wreſted to the acquitting of the Guilty, and condemning the innocent, by Ignoramus Juries, and ſuborned Witneſſes, by Tumults and Riots, and being thus poſſeſſed by a ſpirit of obſtinacy, they are like him in the Goſpel whom no Bonds or Chains could reſtrain from practiſing the miſchief they had imagined; no obligations of Laws or Conſcience, of Fear or Favour, of Oaths or Promiſes, could hold them; but they mock God himſelf, that they may the more unſuſpectedly deſtroy his Vicegerent: Addito Juramento, ſaith Arnobius. Witneſs their profaning the bleſſed Sacrament of the Lords Supper, which they never took for the ſake of Peace and Unity, but onely to ſecure their Worldly Intereſt, or to beget a firmer reſolution, and engage them to greater ſecrecy for the effecting of this helliſh Deſign. Tantum Religio potuit ſuadere malorum. Yet this was David's caſe, Pſ. 102.8. They that are mad upon me, are ſworn together againſt me; So that probably the Executioners of Charles the Second might have been as unknown, as he that executed Charles the Firſt; for all this while they are his Majeſties moſt Loyal Subjects, and experiencedFriends, (but that experience coſt the whole Nation dear) yea, and intend to make him as glorious as his Father. And now they are ready to give another inſtance of their Loyalty, v. 7. Suddenly do they ſhoot at him, and fear nothing. There was but a ſtep between death and him, that was the breath and life of us all; in a moment of time was the beauty of Iſrael to be vilely caſt away. It was not a Bow and a Dart, a Sling or Javelin that was to do this execution; thoſe were viſible and avoidable Engines; but the Inſtruments of Death in this caſe were Blunderbuſſes and Carbines, that by force of Fire and Brimſtone, a helliſh invention, could caſt inviſible and infallible Meſſengers of Death.

Barbarous and ever-to-be-abhorred was that deteſtable Parricide of the Royal Martyr; yet (if I may ſo ſay) they gave him fair warning of that foul Enterprize; he had time to forti • ie himſelf againſt the terrours of Death, and to anticipate the joys of Heaven to himſelf, amidſt thoſe deviliſh tormentors, by divine Contemplations; of which we may have a happy taſte from his incomparable Meditations. So that he died as Moſes on Mount Nebo, within ſight of the Promiſed Land, and, as the Rabbins ſay, with a Kiſs of Gods Mouth that drew up his Spirit. But for ſuch Varlets to aſſaſſinate a Prince in an inſtant, coming from his Recreation, not fearing any ſuch thing, having deſerved well of all men; this was like the Italian malice, that deſigned to ſlay his Enemy Body and Soul. Certainly King James ſpake as a Prophet when he told his Son: I proteſt before the great God, and as I am now on my laſt Will and Teſtament, you ſhall never find with any Highland or Borderthieves greater ingratitude, more lies and vile perjuries, than with theſe Fanatick ſpirits: and ſuffer not the principles of them to brook your land, if you like to ſit at reſt; except you would keep them for trying your patience, as Socrates did an evil wife, Baſilicon doron, p. 41,42.

So much of the Oculta conventicula; The ſecond part of the Plot is the inſurrection of evil doers; for the King was not to periſh alone; they meant him a more noble attendance in his death, than they would afford him in his life, even a glorious Army of Martyrs. It was Achitophel's advice, the man whom thou ſeekeſt is inſtar omnium: When the Head is cut off, all the Members muſt periſh with it, Ch. 17.3. So that it was not ſome Small Stirs, as they minc'd the matter in a Scotiſh Dialect, but a general Inſurrection. The great City where Abſolon had ſeated himſelf, was to be cantonized in twenty parts; an hundred of Sauls old Captains were ready to marſhal the Rabble: A great Aſſembly of ill-aſſected Nobles and Gentry were invited thither; the City wanted not men nor Magazines of Arms; the men wanted not Courage nor Malice. They expected onely the Signal, and then all the City had been once more in a flame, and filled with the ſhout of God ſave King Abſolon. Nor was the Country much behind the City in preparation for the Inſurrection: Abſolon had made frequent excurſions into every part, and had ſetled Spies and Correſpondents in all the Tribes of Iſrael, 2 Sam. 15.10. where-ever he came, he was received with acclamations of joy, and worſhipped as the riſing Sun, the redeemer of Iſrael from Tyranny and Idolatry; King David himſelf, nor Solomon in all his glory was more ſplendid: yet our Abſolon exceeded him; he had but 50 men of all that great City to run before him, ours had 1500 in this little City: and how many of the Gentry waited on him, and careſſed him, is not yet to be ſpoken. Inſomuch that David had even done what our King was adviſed to do, to leave the Government as he loved his life; David himſelf called him King, Ch. 16.16. and Huſhai, Davids friend, cries more than once, God. ſave the King, God ſave the King. And no wonder then if ſo many of the people did adore him. And with ſo great concern were Elections canvaſed through the Nation, as if a Prize were to be plaid for the Imperial Crown againſt the black Box, and as if the ſucceſs depended on the ſuffrages of the Mobile.

The Cabals are kept up for Conſultation in every County, and Factions formed in every Corporation; the Loyal Party are braved by Diſloyal Clubs, and Treaſon made the familiar Diſcourſe of Coffee-houſes and Taverns: And he that pleaded for the Eſtabliſhed Worſhip or Government, was threatned, as the Apoſtles that preached Chriſt, to be brought before the Sanedrim and Elders of Iſrael. Amaſa their General had liſted his Army; Gilead was the place for pitching his Tents; the ſignal was given for appearing in Arms. Ch. 15.10. As ſoon as ye hear the ſound of the trumpet, then ye ſhall ſay, Abſolon reigneth in Hebron. And ſo confident they were of ſucceſs, that when they were putting on the Harneſs, they boaſted, as if they were putting it off.

And now let the World judge whether there were a Fanatick Plot or no; whether David's life, and the life of his Subjects, were in danger; or whether thoſe that brought his life to the Pits brink, were Rebels or not. Let ſuch as are of a contrary mind, read over all the Hiſtories Sacred or Prophane; let them contract the Rebellion of Corah and Jehu, of Jeroboam and Judas; and adde thoſe of Catiline and Sejanus, of the men of Munſter and Rome: And I dare find a Parallel to every circumſtance in all thoſe Plots, in this One. Here was Corah's Spirit of Contradiction, Jehu's pretence of Zeal, Jeroboam's Calves, and Judas his Kiſs: Here was, in a word, the Compendium of all Treaſons: An Armado was provided to ſeize the Kings Ships, the Gunpowder-Treaſon in a Blunderbuſs, the Iriſh Maſſacre in the Inſurrection, the Scotiſh Rebellion in Argile, and the Votes and Ordinances of Forty One, &c. in the Bill of Excluſion. And now I ſuppoſe the Parallel is ſo well drawn, that he that runs may read, how far the Counſel of Achitophel and the Practice of Abſolon, is outdone by our Modern Polititians.

But it will be objected againſt what hath been ſaid, That it was not the Body of Diſſenters that were engaged in th •… Horrid Conſpiracy, but onely a few Malecontents, or menof deſperate fortunes, and ſome of them lived in the Communion of the Church of England, and were religious and godly men.

To which I anſwer, 1. The ſame Objection was made by the Papiſts concerning the Powder-Treaſon, that they were men of broken Fortunes, and were not permitted the Exerciſe of their Religion, which they valued beyond their Lives: yet it is well known, that Digby and others of them were men of Eſtates; that the execution of the Penal Laws againſt them was generally ſuſpended, and they enjoyed equal priviledges and favours with other Subjects: and though all of that Perwſaſion were not privy to it, yet it is evident they would have approved of it, and rejoyced in it, if it had ſucceeded; becauſe though it were defeated, the Deſigne was approved at Rome; and a Prieſt of that Church, who was proved guilty of the Conſpiracy, and ſuffered for it, was honoured as a Martyr. Now if the Principles allowed of in any Community of men, do countenance the reſiſting, depoſing, and murthering of Princes, be it on pretence of Hereſie or Tyranny, or for the good of the Kirk, reforming Abuſes, or redreſſing Grievances; though there be but a few Actors, yet all are Criminals; and, in the ſence of the Law, there are no Acceſſories in the caſe of Treaſon.

But ſecondly, a Secret of ſuch conſequence could not be intruſted with all the Faction; it was enough that their Principal Guides and Leaders were engaged in it; where ſome performed the Function of the Brain, to conſult; others of the Eyes, to ſearch out Opportunities and Advantages; others of the Ears and Tongue, to liſten after and ſcatter falſe Reports, as ſo many Fire-brands; others of the Hands, to execute ſuch traiterous deſigns: the whole Body was certainly engaged, and without all peradventure would at leaſt (poſt factum) have rejoyced in it, as they did of the moſt deteſtable Murther of the Royal Martyr; when a Repreſentative Body of theſe Diſſenters layed a foundation for ſuch an ungodly Enterprize; when they had even buried the King alive, and by falſe Inſinuations ſtoln away the hearts of the People, and deprived him of the Comforts and neceſſary Supports of his Crown and Dignity, voting his Guards to be a Grievance, and the executing the Penal Laws on Diſſenters to be grievous to the Subjects, an Encouragement to Popery, and dangerous to the Peace of the Kingdom; when he was denied to raiſe Money on his own Revenues, and ſuch as ſhould aſſiſt him pronounced Enemies to the Peace of the Nation; when a conſiderable part of his Cuſtoms were taken from him; the Bill for excluding the lawful Succeſſors was reſolutely inſiſted on, and a Vote paſs'd for reſtoring the Duke of Monmouth to his Offices; for which, application was to be made to the King by ſuch Members of Parliament as were of the Kings Privy Council: when it was voted that all who ſhould oppoſe the Bill of Excluſion, ſhould be dealt with as Betrayers of the King, the Proteſtant Religion, and the Kingdom of England, and Penſioners of France: when one pronounced it a favour that the Duke was onely excluded, and another would have perſwaded him to deſtroy himſelf, and a third threatned that rather than not exclude him, they would exclude the whole Glorious Family of the STUARTS:Mr. Hunt. when ſeditious Petitions were promoted, and the Thanks of the Houſe voted to be given to a ſeditious Party of the City, for their manifeſt Loyalty to the King, their Care, Charge, and Vigilancy for the preſervation of his Majeſties Perſon and the Proteſtant Religion: when his Majeſties Prerogative to call and diſmiſs his Council, was queſtioned; and while they who infuſed fears and groundleſs jealouſies of the Kings ruling by an Arbitrary power, did in an Arbitrary manner fine and impriſon divers of his Majeſties Loyal Subjects. I doubt not to ſay, that though ſuch a petite venemous Inſect as Achitophel was ſate on the Axle, and boaſted of his moving all theſe great Wheels, yet there were many more than a few raſh and deſperate perſons engagedin the Commotion. And what was the meaning of that Vote, That in caſe the King ſhould die by a violent death, they would revenge it on the Papiſts, when the chief Miniſters of State, the Biſhops, and all that were eminent for their Loyalty, were condemned as being Popiſhly affected, and the Clergy branded as Projectors for a Conjunction with the Church of Rome, and had made many ſteps towards it? Nor were theſe things whiſpered in a corner by ſome Malecontents, but proclaimed on the houſe-top; they were vox & votum Populi.

When Abſolon was ſacrificing at Hebron, the Conſpiracy was ſtrengthened, ſays the Text, ch. 15. It ſeems then Abſolon had his Levites who ſet up their Altars at Hebron, (which ſignifies a Society or Aſſociation) in oppoſition to that at Hieruſalem; and theſe were they that ſtrengthened the Rebellion. For as every Chieftain had his Levite, ſo every Levite had ſome hundreds whoſe Purſes and Conſciences were at their command; and inſtead of catechiſing them in the duty of Obedience, they preached Satyrs againſt their Governours, and inſtilled the Doctrine of Reſiſtance. Their Texts were uſually ſuch as theſe: Ye take too much upon you, Moſes and Aaron; all the congregation is holy every one of them, and the Lord is among them, Numb. 16.3. Curſe ye Meroz, ſay theſe Angels of Light, curſe ye bitterly the inhabitants thereof, becauſe they came not to help the Lord againſt the mighty, Judg. 5.23. Curſed be he that doth the work of the Lord deceitfully, and curſed be he that with-holds his ſword from bloud, Jer. 48.10. If ye do wickedly, ye ſhall be deſtroyed both you and your King, 1 Sam. 12.25. The kings of the Gentiles exerciſe Lordſhip over them—but it ſhall not be ſo with you, Mat. 20.25. He reproved kings for their ſakes; ſaying, Touch not mine anointed, and do my prophets no harm, Pſal. 105.15. Stand faſt in the liberty wherewith Chriſt hath made you free, and be not entangled again with the yoke of bondage, Gal. 5.1. In vain do they worſhip me, teaching for doctrines the commandments of men, Mat. 15.9. I hate them that hold lying (or ſuperſtitious) vanities, Pſal. 31.6. Come out of Babylon, my people, that ye partake not of her ſins, and that ye receive not of her plagues, Rev. 18.4. The hour cometh, and now is, when the true worſhippers ſhall worſhip the Father in ſpirit and in truth: for the Father ſeeketh ſuch to worſhip him, Joh. 4.23. Why, as though living in the world, are ye ſubject to ordinances? Touch not, taſt not, handle not: which all are to periſh with the uſing, after the commandments and doctrines of men, Col. 2.20. I thank thee, O Father, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes, Mat. 11.25.

Theſe are the Texts; and it is eaſie to conjecture what Uſes and Applications were made to the People. For from theſe, the People are inſtructed in their great Priviledges and Power: That there is Idolatry and Superſtition in the Church, Oppreſſion and Tyranny in the State: That they ought to ſhake off thoſe Yokes of Bondage, and vindicate themſelves into the glorious liberty of the ſons and daughters of God: That they may bind their kings with chains, and their nobles with fetters of iron, to execute judgment upon them; for this honour have all the Saints, Pſal. 149.8. Hence every Idiot thinks he underſtands the Scriptures better than his Prieſt or Biſhop. And the watchmen of Iſrael may in vain forewarn them of the ſin and miſery which their falſe Prophets are leading them to, though it be demonſtrated, that as naturally as the ſame cauſe doth produce the ſame effects, ſo do the ſame ſeditious Principles ſpring up into rebellious Practices: which a Prophet of their own was ſo ſenſible of, that he told thoſe men, that they were nati ad bis perdendam Rempub. Anglicanam, Born to deſtroy the Engliſh Government a ſecond time. But though an Angel from Heaven, or one from the dead ſhould perſwade them contrary to what their Teachers have infuſed into them, their Underſtandings are ſo oblinded, and Conſciences ſeared, that ſooner may a Jew or a Turk be converted from ſuch ſins, than a bigotted Separatiſt.

One tells the People, that they are the Original of Civil Authority, and if Magiſtrates act not by the Laws, (quas vulgus eligerit) they forfeit their Authority: Others, That it is lawful for them to enter into Leagues and Covenants for defence of themſelves and their Religion, without and againſt the Magiſtrates command: That it is not againſt Scripture, or the practice of Primitive Chriſtians, violently to reſiſt the Higher Powers, when they perſecute them for Religion, or when the Prince commands againſt the Laws of the Country: That Succeſs juſtifieth a Cauſe; and to purſue it, is to comply with the Will of God, and the Conduct of Providence: That King Charles the Firſt was lawfully put to death, and his Murtherers were the bleſſed Inſtruments of Gods Glory in their Generation: That he firſt made War on the Parliament, and therefore might not onely be reſiſted, but ceaſed to be a King; and many that died in the War againſt him, are glorious Saints in Heaven: That the Presbyterian Government is that Scepter of Chriſt to which all the Kings of the Earth muſt bow, or he will break them in pieces like a Potters Veſſel: That the Removal of our Ceremonies was ſufficient to countervail for all the Bloud and Treaſure ſpent and ſpilt in the late Wars. In an Epiſt. to the Lord Hallifax. Tune inter ſe concordant, quam in perniciem juſti conſpirant; non quia ſe invicem amant, ſed quia cum qui amandus erat; ſimul oderant. They are told, that all the true Proteſtants are united, Presbyterian, Independent, and Anabaptiſt (ſound Proteſtants all!) Materials for a new Eſtabliſhment are prepared; there wants onely the perfecting skill of ſome Maſter-builder, ſuch as his Lordſhip was, and then hands to work: That the Wheel was turning, and that part which was under, would ſhortly be uppermoſt. And out comes the Celeuſma, a barbarous Outcry not unknown to Marriners, by their Ho-up, calling all Hands (or One and all) to hoiſt up the Sails for a new Commonwealth.

Under ſuch Doctrines as theſe, the Preſſes have ſweat, the Church hath groaned, the Peoples Souls led Captive in Chains of Darkneſs; and under theſe, this Horrid Conſpiracy hath been hatched. The Devil himſelf, when he appeared in the Mantle of Samuel, never did nor could teach Saul more pernicious Doctrines than theſe. Yet theſe are the Religious, Godly, Soul-ſaving Teachers of the Time; though by their Fruits we may know them, and as well expect Grapes from Thorns, and Figs from Thiſtles, as any good Effects from ſuch ill Cauſes.

Ferguſon, Caſteers, and Lob, three Conventicle-Preachers, are diſcovered to have been in the Plot. Philoſtratus, in the life of Apollonius, contends, that the murder of Domitian was more owing to the Doctrine of Apollonius, than to the hands of Stephanus and Parthenius who ſlew him. And as the death of Charles the Firſt was imputable to ſuch Preachers, ſo might the death of Charles the Second, had not our gracious God prevented it by the death of theſe Conſpirators, to which their falſe Prophets have betrayed them. If you look for a Character of their Godlineſs, you have it in a Character in Text-hand; Without natural affection, truce-breakers, falſe accuſers, incontinent, fierce, deſpiſers of thoſe that are good, traytors, heady, high-minded, lovers of pleaſures more than lovers of God, having a form of godlineſs, but denying the power thereof, 2 Tim. 3.3, & 4.

But the Objection ſays, that ſome of the Conſpirators were of the Communion of the Church of England.

Anſw. This is as great a truth, as that Fiction of Mr. Baxter, that the firſt War was begun by Epiſcopal men, ſuch as ſided with Archbiſhop Laud: when it is well known that that learned Loyal Prelate was one of the firſt that was ſtruck at, and in him the whole Church of England, Root and Branch. And this is the firſt time ſince the Reformation, that any of the Church of England were accuſed of Rebellion againſt their Princes. There may be a Judas or two that have partaken of that Teſſera of our Communion, the body and bloud of Chriſt; but I think that having firſt reſolved to betray their Maſter, the Devil entred into their hearts, and filled them with all iniquity, and at laſt brought them to deſtruction. The Church of England was that thorny Hedge of which Mr. Baxter ſays he made it the moſt ſerious action of his life to pull it down; and he would ſtill endeavour it, though by going on both ſides the hedge, (i. e. I ſuppoſe, complying with all Parties) and though he were well ſcratched for his pains. And he hath been as big as his word, not onely endeavouring it himſelf, but encouraging all his Diſciples by his Moral Prognoſtications; of which, ſee The ſecond part of the Hiſtory of Separation, where the Piety of ſuch men is made tranſparent.

Saepe deprehenſi obſtinate agunt. And now, as from the Principles of Popery, I do believe that there was, is, and will be a Popiſh Plot againſt the Eſtabliſhed Government and Religion; ſo from the like Principles of Diſſenters, and their correſpondent practices, I do verily believe that there hath been, is, and will be ſeveral Attempts for the Confuſion both of Church and State, as now eſtabliſhed. Many a time have they afflicted me from my youth, may Iſrael now ſay, yet have they not prevailed againſt me, Pſal. 129.1. If it had not been the Lord who was on our ſide when men roſe up againſt us, they had ſwallowed us up quick when their wrath was kindled againſt us. But bleſſed be God, who hath not given us up as a prey unto their teeth: the ſnare is broken, and we are eſcaped. Our help is in the Name of the Lord, Pſal. 124.1.

All men ſhall ſee it, and fear, and declare the work of the Lord, ſaying, This hath God done: and ſhall wiſely conſider of his doing.

Having ſeen David's danger, in the firſt part of the Parallel; we now proceed to conſider his Deliverance, in the next part.

As God is the Saviour of all men, but eſpecially of them that believe; ſo among Believers, in a moſt peculiar manner, he hath in all ages of the World ſhewed forth his power and Mercy in the miraculous and gracious Deliverances of his Church, and protection of Righteous and Religious States profeſſing his holy and eternal truth. This David often experimented; God ſometime preventing him with his Bleſſing; and when he foreſaw to what diſtreſs his Enemies had reduced him, he heard the cry even before he called. The very miſery of Gods People often moves him to pity. At other times God delivered him from the violent man, and covered his head in the day of battle, and gave victory to his King over all his Enemies; ſo that when they dealt moſt proudly, God was above them, and brought them down. When their Plots were laid ſo ſecret, that they boaſted none ſhould ſee it, God tells them all men ſhall ſee it: while they encouraged one another in their wickedneſs, God confounded, them, and diſappointed their Plots: for when they thought to ſhoot ſuddenly at him, God ſhot at them, and wounded them. As David acknowledged in his Pſalm of Thankſgiving, 1 Sam. 22.14,15. The Lord thundred from heaven, the moſt High uttered his voice: he ſent out arrows, and ſcattered them; lightning, and diſcomfited them.

And a more diſcomfortable fire never happened to Davids enemies, than that which hapned at Newmarket, which frighted the King out of thoſe ſnares which were laid for him, and, like our ancient cuſtom of firing our Beacons, was a Signal of an approaching danger, and a means to eſcape it. Yea, God hath made their own tongues to fall upon them, v. 8. ſo that one of them diſcovered the reſt; and as many as were apprehended, confeſſed enough for their own condemnation, and, with Haman, ſuffered in the like manner as they had intended againſt others: The reſt are ſcattered in Jacob, and divided in Iſrael; and the portion of foxes (Pſal. 63.10.) is their reward, to be hunted up and down through all Countries as Beaſts of Prey. When their Bows were bent, and their Arrows made ready on the ſtring, and level taken, 〈 in non-Latin alphabet 〉 , their Bows were broken, and flew back in their own faces. When the Knife was even at Iſaac's throat, God laid hold on it, and diſcovered the Ram that was hid in the buſh, and made it the Sacrifice. And thus the Lord is known by the judgement which he executeth: the wicked are inſnared in the work of their own hands, Pſal. 9.16.

God ſhot one arrow of Infatuation among them; ſo that the Counſel of Achitophel, which if it had been followed might probably have ſucceeded, was rejected by Abſolon and all his people, 2 Sam. 17.14. An Arrow of dread, and remorſe of Conſcience; the villany of the Crime flew in their faces; and one above the reſt, reflecting on the execution of Colledge, had no reſt till he diſcovered his Confederates. An Arrow of Deſpair, which wrought the ſame effect with one, as with Judas, who having betrayed his Maſter, hanged himſelf. An Arrow of Vengeance, which ſeized another, who, with Sheba, had his head out off. And though Abſolon eſcaped for a while, yet God, who employs every creature to preſerve his Servants, and ſaved our David in an Oak, cauſed another Oak to take hold of Abſolon, and become both his Gibbet and Executioner. And now Abſolon hath built him a Pillar, but ſuch as may perpetuate his Infamy to the worlds end; for every paſſenger that goes by his Grave in the Kings dale, caſts a ſtone on it, ſaying, Curſed be the Parricide Abſolon, and curſed be every unjuſt perſecutor of his Father. And doubtleſs the curſes of the Fatherleſs and Widows of thoſe who periſhed with him, which were above 40000, ſell on him who led them to their ruine, wherein the greater part died as Abſolon did; more were devoured by the Wood, than by the Sword. So let all the Kings enemies periſh, and become as the dung of the earth.

Now as we ſee the judgement of God, ſo we muſt declare it to be his work, and ſay, This hath God done. In Davids deliverance there was ſome appearance of an Armof fleſh; Huſſai was got into their Conſults, and by a ſubtile and ſeaſonable oppoſition, overthrew Achitophel's deſign. Zadock and Abiathar tarried at Jeruſalem, to ſend intelligence to David; and David gathered a conſiderable Army, who gave the Rebels battle, and overthrew them; the Victory was with confuſed noiſe, and garments rouled in bloud: But this defeat was made, not by fraud nor force, but by the Spirit of the Lord, who brought to light the hidden things of darkneſs, and by the light of his countenance blaſted them in a moment: It is he that is the preſerver of Kings, that keeps them as the Apple of his eye, and ſaveth them in fortitudinibus dextrae ſuae, with the ſaving ſtrength of his right hand: Dii non ſervaſſent, niſi ſibi ſervaſſent. and becauſe the King truſted not in his Sword or his Bow, but in the protection of God, therefore God delivered him, and delighted to do him good.

And therefore we ought in the laſt place wiſely to conſider of his doing: The Pſalmiſt ſpeaking of the wonderful providence of God, Pſal. 107.43. ſaith, Whoſo is wiſe, will obſerve thoſe things, and they ſhall underſtand the loving kindneſs of the Lord. Our firſt conſideration therefore ſhall be, of the ſpecial Care and Providence of God over Kings and Governours: For if we grant that God hath any reſpect to the Welfare of Mankind, we muſt acknowledge it eſpecially in his protection and ordaining of Rulers and Governours, without which no Society of men can ſubſiſt. Now of all Governments, that which comes neareſt to the Soveraignty and Dominion of God, hath moſt of his inſpection; and that is Monarchy, which he owns for his Inſtitution: By me Kings reign; and the Apoſtle calls it his Ordinance, Rom. 13. and therefore he muſt be worſe than a Heathen, who denies a Special providence over Kings, when it reacheth every man, yea, every ſparrow that falls to the ground. Hence God owns them as ſtanding in a nearer relation to himſelf: They are his Miniſters; his Shepherds, to protect and feed his flock; his Vicegerents, to bear the Sword for the puniſhment of evil doers, and protection of them that do well: They have more of the Image of God, in Authority and Power to diſpenſe Favours and Rewards, even to Life or Death. God calls them by his own Name, ſets them in his Throne, and over his Kingdom, 2 Chron. 13.8. and they that reſiſt, reſiſt the kingdom of God, and fight againſt him. God calls them to a difficult and invidious work, ſuch as Jethro ſaid was too heavy for Moſes himſelf, Exod. 18.18. and Solomon ſtarts at it with a Quis ſufficit? Who is able to judge this ſo great people? 1 King. 3.9. They have as many enemies as there are ſins and vices in the Nation; and the beſt Kings, that are moſt diligent to reſtrain evil doers, have the moſt adverſaries. If there be any national Judgements, any Invaſion from abroad, any Tumults or Factions at home; if Fire or Famine, the Peſtilence or the Sword afflict the Nation; if there be any Injuſtice or Oppreſſion in the inferiour Magiſtrates, any Ambition or Emulation among the Nobles and Gentry, any decay of Trade among the Commonalty, the burthen of all lieth on the King; and the people are ready to cry out againſt their Governours, as the Heathen did againſt the Chriſtians, Imperatores ad Leones. Of this burthen David complains, Pſal. 75.3. The earth and all the inhabitants thereof are diſſolved: I bear up the pillars thereof. By reaſon of theſe diſorders, God is ſaid to have eſtabliſhed the Kingdoms of the world on the flouds, and waves, which though they often roar horribly, and lift up their voice, yet he hath ſet bounds to them, and ſtilleth the raging of the waters and the madneſs of the people.

Circa perſonas publicas, Specialis habitat providentia. Wherefore as God calls them to a more operoſe and dangerous work, ſo he gives them proportionable helps and aſſiſtances; for which he covenanted with David when he gave him the Kingdom: I have found David my ſervant; with my holy oyl have I anointed him; with whom my hand ſhall be eſtabliſhed, and my arm ſhall ſtrengthen him: the enemyſhall not exact upon him, nor the ſon of wickedneſs afflict him: I will beat down his foes before his face, and plague them that hate him, Pſal. 89.20,21,22,23. And theſe were the ſure mercies of David, which God that cannot lie did always perform unto him: And when he doth the like to other good Kings, he fulfils his own Covenant, and pleads his own Cauſe. Thus as the Heathen fancied every King of the Nations had a God to be his Guardian (Mulciber in Trojam pro Trojâ ſtabat Apollo:) ſo certainly every Prince, eſpecially ſuch as defend the true Faith, have God for their Protector: and as Phidias's portraicture was ſo engraven in the Statue of Minerva, that the Image of the Goddeſs was violated with that of her Workman; ſo the honour of God is reflected on by any injury offered to the King. Therefore God hath enjoyned, firſt of all, that prayers ſupplications, and thankſgivings be made—for kings, and all that are in authority, 1 Tim. 2. So in the Old Teſtament, Prayers ſhall be made for him, and daily ſhall he be praiſed, Pſal. 72.15. not curſed and reproached.

Therefore God hath given ſuch ſtrict Rules and Commands concerning them, Not to ſpeak evil of dignities, for that is a kind of Blaſphemy; Thou ſhalt not ſpeak evil of the rulers of the people, Acts 23.5. Nor to hearken to any murmurings or diſcontent: for ſuch murmurings are not againſt them, ſo much as againſt the Lord, who choſe them to that Office. Not to ſcatter falſe reports, and create fears and jealouſies, whereby the affections of the Subjects may be alienated from their Prince; Excordem reddidit, & amentem populum. for that were as Abſolon, to ſteal the hearts of the people; which is not onely to take the Crown from his head, but in effect (as we have ſeen) his Head from his Shoulders, and to leave the Body of the people as a Carkas fit onely to be devoured by Birds and Beaſts of prey.

And as the Laws are ſtrict, ſo the Sanctions to enforce thoſe Laws are ſo ſevere, that no wit of men, though all the Kings of the earth ſhould conſult together, can either preſcribe better Laws, or oblige their Subjects to obedience under ſuch penalties: for 'tis not the King onely that executes Wrath and Vengeance on the Diſobedient, and, as Solomon, Prov. 17.11. ſends a cruel meſſenger to them that contrive Rebellion; but God hath threatned that they that reſiſt ſhall receive to themſelves damnation, Rom. 13. which is certainly to be underſtood of eternal Damnation, as due to this as to any other ſin, this being one of the firſt magnitude, and the cauſe of an infinite number of other ſins: and no leſs a penalty, in the judgment of all Divines, would be effectual to affright men from any beloved Luſt: And therefore I preſent this as another wiſe conſideration, to ſuch as are tempted to this Impiety. And now I may infallibly conclude from theſe premiſes, that as ſurely as Achitophel's Counſel and Abſolon's Rebellion was from Satan, ſo was the contrivance and practice of our Late Conſpirators from the ſame evil Spirit; and the Kings Deliverance from God, as ſure as Davids was, Qui facit mirabilia magna ſolus, who onely doth great and marvelous works, and doth them in ſuch a manner, that they ought to be had in everlaſting remembrance.

A ſecond conſideration may be this: Gods hand is moſt evidently ſeen in thoſe Actions that make moſt for his Glory, and for thoſe ends for which he hath eſtabliſhed Rule and Government in the World, i. e. that under it we may lead quiet and peaceable lives in all godlineſs and honeſty. And as theſe ends are generally attained under Religious Princes, ſo if they ſhould periſh untimely and violently, nothing but Diſorder and Confuſion would follow; as it was with Iſrael of old, and with us in later days, when There was no king in Iſrael, every one did what ſeemed right in his own eyes. If this prodigious Deſigne had ſucceeded, God ſhould have been entituled the Author of it, and be mock'd with a Thankſgiving-day for the ſucceſs; the Actors had been honoured as Patriots and Saints: the Proteſtant Religion had by theſe true Proteſtants received another indelible Blot, and the true Proteſtant been rendred more odious than the moſt treacherous Papiſts, or thoſe Hungarians that fight under the Great Turk againſt Chriſtianity; Hereſie, Hypocriſie, and Regicide, been made the publick Profeſſion and Religion of the Nation. But God is not the Author of ſuch Confuſions: He hath by this Diſcovery vindicated his own Glory, and the eſtabliſhed Religion and Government among us; and if our ſinful Ingratitude do not ſeparate between God and us, he will do it to the end of the World.

Theſe things ought wiſely to be laid to heart by every ſerious Chriſtian: therefore thus ſaith the Lord, I do not this for your ſakes, O houſe of Iſrael, but for my holy Names ſake, which ye have prophaned among the heathen, and—that the heathen may know that I am the Lord when I ſhall be ſanctified in you before their eyes, Ezek. 36.22. And God grant that what follows in that Prophet may be found among us, That God may put his Spirit within us, and cauſe us to walk in his Statutes, and keep his Judgments, and do them, that we may dwell in the Land that he gave unto our Fathers; and we may be his people, and he our God, Ezek. 11.23. And then, though (as Iſay ſaith) our enemies aſſociate themſelves, they ſhall be broken in pieces; though they gird themſelves (to battel) they ſhall be broken in pieces; though they take counſel together, it ſhall come to nought: for God is with us, Iſai. 8.9,10.

Thirdly, Again, let us conſider wiſely, that in this wonderful Deliverance there appeared no other Agent or Inſtrument but Gods immediate and out-ſtretched Arm, working Deliverance for us, not by means, but without and againſt means; by contrary means, even by the ſame that would have deſtroyed us: Not by force, nor by might, but by my Spirit, ſaith the Lord: it was not our Sword nor our Bow, but it was God that ſaved us from our Enemies, and put them to confuſion that hated us. By this we may know that it isGod alone, and beſide him there is no Saviour: When he commands and creates Deliverances, and we are ſaved ſo as by fire, by the very means that would have deſtroyed us; he muſt be blind that cannot ſee it; and may he be dumb, that will not ſay, This hath God done. And Qui ſolus in Opere, ſit ſolus in Laude.

Fourthly, Let us wiſely conſider that God ſaved us in the very inſtant of Danger, pluckt us out of the very Jaws of Death, and as fire-brands (fit indeed to be conſumed) out of the fire; when Horae momento Cita Mors: when we were brought to the brink of a Sea of Bloud, and Pharoah and his Hoſt purſuing us, and crying Victoria, that then God ſhould divide the waters, and make a ſafe paſſage for us, and overwhelm our Enemies, and the Cita Mors was made a Victoria laeta; this was, Deo vindice Nodus, the Lords doing, and is marvellous in our eyes.

Fifthly, When ſuch ſtrange and unexpected Deliverances are often repeated, and God appears to us not once or twice, as he did to Solomon, but as often as he did to David, ſaving him from the Lion and the Bear, and the uncircumciſed Philiſtins, and from the Sword of Saul, and the Counſel of Achitophel, and the Rebellion of Abſolon, and from the hands of all his Enemies; may not David conclude, By this I know that thou favoureſt me, becauſe mine enemies do not triumph over me? Pſal. 41.11. Raro futilibus micat ignibus aether. And when God ſhall uſher in a Prince into the World by the unuſual appearance of a Star at Noon, and lead him through a tedious Wilderneſs by a Pillar of a Cloud, to hide him from his Enemies, and guide him by a Pillar of Fire out of their Snares; when he not onely keeps his heart upright amidſt almoſt invincible temptations to Idolatry and Superſtition, but covers his head in the day of battel, and at laſt with a non obſtante, ſets him to reign as a king upon his holy hill of Sion, to defend his true Religion, and to execute Judgment and Juſtice to all his People: They muſt be more obdurate than Pharoah, and more perverſethan his Magicians, that will not confeſs digitus Dei hic, the hand of the Lord is in all this; that God hath magnified the king in the ſight of all the people, as he did Joſhua, Joſh. 3.7. and made his glory great in ſuch Salvations, Pſal. 21.5.

Sixthly, We may alſo wiſely conſider that David himſelf made no uſe of any other Weapon againſt Achitophel, but a ſhort Prayer, and his conſtant truſt and confidence in the power and goodneſs of God. You have his Prayer, ch. 15.31. O Lord, I beſeech thee, turn the counſel of Achitophel into fooliſhneſs: and the Prayer of this righteous man was more effectual than Chariots and Horſemen, for there is a certain Omnipotency in Prayer: Concerning the works of my hands (any thing that God can do) command ye me, ſaith God, Iſai. 45.11. and whatever we ask according to the will of God, we know that he heareth us.

Now this being Gods expreſs Will and Command, that firſt of all, prayers, ſupplications, interceſſions, and giving of thanks, be made for kings and all that are in authority, &c. it ſhould endear the uſe of Liturgy unto us, and cauſe us in full aſſurance of Faith to put up our Requeſts to God, that he would abate the Pride, aſſwage the Malice, and confound the Devices of all the Kings Enemies: That he would repleniſh him with the Grace of his Holy Spirit, that he may alway incline to Gods Will, and walk in his way; that he would grant him in Health and Wealth long to live; that he would ſtrengthen him that he may vanquiſh and overcome all his Enemies; and finally, after this life he may obtain everlaſting Joy and Felicity: That thoſe Evils which the craft and ſubtilty of the Devil or man works againſt us, may be brought to nought; and by the providence of his goodneſs they may be diſperſed, that we may be hurt by no perſecutions; but being armed with his defence, may be preſerved evermore from all perils, to glorifie him who is the giver of all victory, through the merits of Jeſus Chriſt our Lord. With ſuch ſacrifices God is well pleaſed; this is good and acceptable in the ſight of God our Saviour, 1 Tim. 2.3. And bleſſed be God who hath not turned away his face from us, nor our Prayers from him.

Laſtly, Let me perſwade all thoſe whoſe hearts the Counſel of Achitophel, and ſubtile Inſinuations of Abſolon, had ſtollen from their King, wiſely to conſider what in all probability would have been the conſequences of this Conſpiracy if it had ſucceeded. All wiſe men do propoſe ſome apparent advantages and proſperous ends to themſelves. I demand therefore, if the fatal Blow had been given, what proſpect could they have but of Confuſion and Miſery in ſuch ways? what though David had been ſet on when weak and weary handed? yet, as Huſſai ſaid, 2 Sam. 17.8. David's men were mighty men, and would not have died as Cowards, tamely yielding their throats to thoſe Butchers; but being chafed in their minds, would have purſued the Murtherers, as a Bear robbed of her Whelps: and the Country was not yet ſecured to Abſolon, for which cauſe he rejected the Counſel of Achitophel as raſh and dangerous. But ſuppoſe they had maſſacred not onely David and his Guards, but a thouſand of the Loyal Nobility, Gentry, and Clergy; ſome thouſands alſo of the Rebel-Party might have periſhed in the Attempt, and Achitophel and Abſolon been cut off in the head of them: then he among the Rabble that had the longeſt Sword, would have ſet up for himſelf; and they that had joyntly acted Treaſon againſt their King, would have avenged his Bloud by turning their Swords one againſt another; and executed the vengeance of God upon themſelves, when there was no Power or Authority of men to do it.

And if all things had fallen out to their expectation, if they had killed and taken poſſeſſion, and divided the Spoil, to every man a Damoſel or two, beſide the Houſes of God, the Portion of the Prieſts, and the Kings Lands; they might have had as ſhort an enjoyment of their Prey, as Siſera's Captain, which was but during the Dream of ſome ſilly women, Judg. 5.30. or God himſelf would have driven anail through their temples, and bereaved them of the ſenſe of their ſin or miſery, that, as Regicides generally have done, they would have lived and died impenitently, and ſo periſhed eternally: And this probably had been their portion, whether they were defeated, or had ſucceeded; which I wiſh they were ſo wiſe as ſeriouſly to conſider, and lay it to heart. As alſo, that having brought the Nation into ſo great Diſtraction and Confuſion, while they were violently contending to divide the Prey among themſelves, how eaſily they might be made a Prey to a forreign Enemy, who need no other advantage to ſwallow us up, than our being thus divided and cut in pieces by our ſelves: Then Prince, and Prieſt, and People, might have made their Enemies Swords drunk with Bloud; or if they had eſcaped that, might have wandered up and down begging their Bread in deſolate places: or if this had not happened, a perpetual Civil War might have been intailed on the Nation, one Party ſtill ſupplanting another; Armies kept up by the ſeveral Factions; and the poor Labourers muſt have fed thoſe Vulturs with their own Vitals: they muſt have partaken of their Sins too, as well as of their Oppreſſions; they muſt have been taught to blaſpheme God as well as the King: there would have been no Neuters, but all Actives or Paſſives, to mock God with Thankſgiving for their own Miſery, & faſt for Strife and Debate; to violate their Oaths and Vows, or to yield themſelves a Sacrifice to the Rage of their Enemies. Now when this abominable Deſolation is prevented, and God hath preſerved Order, Peace, and Truth, Juſtice and Righteouſneſs, ſo that every man may ſit under his own vine, and eat the Fruits of that, and of Gods Vine alſo which he hath planted in the midſt of us; he muſt be an incarnate Devil that ſhall repine at ſuch Bleſſings, and pine away in his Iniquities.

As for us, let our hearts be filled with Joy, and our mouths with Praiſe: Let the king rejoyce in God his Saviour, and all that ſwear by him (all the 〈 in non-Latin alphabet 〉 , that have kept their Allegiance,) put their truſt in God: for the mouth of them that ſpeak lies (and ſwallow Perjuries) ſhall be ſtopped, Pſal. 63.11. And indeed, God hath done that for us, which all the Wiſdom and Learning, the Laws and Penalties of the Nation, could not do. In vain have we endeavoured to confute their Fanatick Opinions and Doctrines, which in vain have been confuted an hundred times: This one act of God, that hath pluckt off the hood from theſe Hypocrites, and diſcovered their inward parts to be very wickedneſs, and ſhewn us what they are by their fruits, is an argument beyond any demonſtration of Euclid, to ſatiſfie the world, that under the Sheeps clothing they were as ſo many Wolves ravening for the innocent bloud both of Sheep and Shepherds: but (Pan curat oves, oviumque Magiſtros) God hath pluckt us out of their teeth.

And now there wants but one Parallel more, to compleat our deliverance, and perpetuate our happineſs; and that is, wiſely to conſider, with David, quod retribuam Domino, what returns we ought to make to God for all the benefits that he hath done unto us. Good Mephiboſeth was ready to part with all when the King was returned to his houſe in peace. We cannot now ſacrifice to our own nets, to our own ſtrength, or wiſdom, or merit: O let us not do it to our own Luſts, to Intemperance and Exceſs, to carnal Secrity and Impenitence; nor to Malice and Revenge againſt any thing but thoſe ſins which war againſt God and our own ſouls, and had brought us ſo nigh to a ſudden death, and to everlaſting deſtruction; but let us wiſely conſider the opportunities of knowing and doing, in this our day of mercy, the things that belong to our peace: For God hath as many miraculous ways and methods to deſtroy us, as he hath hitherto manifeſted to preſerve us. Eſpecially let us guard our ſelves againſt thoſe ſins which had a more direct tendency to this accurſed deſign; the ſins of Ambition and Diſcontent, of murmuring and repining againſt, and ſpeaking evil of our Rulers, of having itching ears after new Doctrines and ſeducingSpirits, though they appear as Angels of light. The two hundred men that went to Hebron with Abſolon, went in the ſimplicity of their hearts; they were told onely of Sacrificing and Feaſting, of performing religious Vows and Covenants, and ſerving God in a better and freer manner than they could do at Hieruſalem; and there indeed they might find all the elders of Iſrael conſulting with Abſolon and Achitophel, Ch. 17.4. and voting for them; and hear Achitophel pray Extempore as readily as any Modern Enthuſiaſt: for the Rabbins report of him, that he had a new Prayer for every day in the year; and there they were rapt with admiration at the Declamations of Abſolon, whereby he harangu'd the people, ſpreading before them the miſcarriages in his Fathers Government, and promiſing them a redreſs of all their Grievances, and reſtoring them to their ancient Priviledges of the people of God: there they had Prieſts alſo, who being accuſtomed to the ſhedding of bloud, taught them that they might ſlay ſuch as had their faces ſet towards Hieruſalem, with the ſame zeal and opinion of doing God ſervice, as they could kill an Ox for Sacrifice. And though the Iſraelites were by nature cruel enough, yet the Doctrine of theſe men, like thoſe of the Phariſees, made them threefold more the children of wrath, malice, and cruelty, than they were. An ill Religion it is, certainly, that transforms Men into Beaſts, and a Flock of Lambs into a Den of Lyons: but this ſome ſuch Doctrines as I have mentioned can do.

Take heed therefore of leaving the eſtabliſhed Worſhip at Hieruſalem, for the Conventicles at Hebron: you know how great a matter a little fire kindleth, when it is blown up from beneath. When the People had been a little while at Hebron, they could not return; but having gone ſo far, muſt go a little farther, and proclaim—Abſolon reigneth in Hebron, and then they muſt follow him from the Conventicles to the Camp, and ingage in a Battel againſt David, to their ruine and deſtruction. Let us learn to be wiſe and ſober, from the effects of their folly and madneſs: Let us ſtudy to be quiet, and to do our own buſineſs, not medling with things that are above us; But, as Soloman adviſeth, My ſon, fear thou God and the King, and meddle not with them that are given to change: for their calamity ſhall riſe ſuddenly, and who knoweth the ruine of them both? Prov. 24.21.