Achitophel, or, The picture of a wicked politician Diuided into three parts. Carpenter, Nathanael, 1589-1628? 1629 Approx. 153 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A18021 STC 4669 ESTC S107539 99843238 99843238 7954 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A18021) Transcribed from: (Early English Books Online ; image set 7954) Images scanned from microfilm: (Early English books, 1475-1640 ; 919:02) Achitophel, or, The picture of a wicked politician Diuided into three parts. Carpenter, Nathanael, 1589-1628? [8], 64 p. Printed [by Humphrey Lownes and R. Young] for M[ichael] S[parke], [London] : 1629. Dedication signed: N.C., i.e. Nathanael Carpenter. A parable on Irish politics of uncertain reference. Imprint information from STC. The first leaf is blank. A4v is blank. Variant 1: A4v contains verse from 2 Samuel. Variant 2: title page has "Written by N.C. ..". Reproduction of the original in the University of Chicago. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ireland -- Politics and government -- 17th century -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Judith Siefring Sampled and proofread 2003-12 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion ACHITOPHEL , OR , THE PICTVRE OF A Wicked POLITICIAN . Diuided into three PARTS . 2. SAM . Chap. 17. Verse 23. And when Achitophel saw that his counsell was not followed , hee sadled his Asse , and arose , and gate him home , and set his house in order , and hanged himselfe , and was buried in the Sepulchre of his Fathers . Printed for M. S. 1629. To the most Reuerend Father in God , IAMES by the Grace of God Archbishop of Ardmagh , and Primate of all IRELAND . Most Reuerend Father in God , MY best endeauours , long since engaged to your Graces seruice , haue neuer yet found themselues sopropitiously befriended by occasion , as to make the World the witnesse of their sinceritie : my deepe apprehension of your Gracious fauour , which first inuited mee into those parts , seconded by my inbred disposition , more ambitious to expresse a thankefull heart than directed to priuate ends , could not sleep without some publicke acknowledgement . But it is the greatest vnhappinesse of thankefull industrie , to entreate no better Orators to pleade in her behalfe than the tongue or penne ; both of which oftner subiect themselues to the command of sycophanticke Parasites , than obseruant friends , and suffer themselues sooner to be armed against worth , than drawne in defence of ingenuitie . But with me the case stands otherwise ; as with one whose words or writings can neuer sufficiently enable themselues , eyther to commend the sinceritie of mine owne affection , or flatter the eminencie of your deseruing . The one beeing set aboue expression : the other of enuie or adulation . Sorry I am , that this deformed childe of my industrie , presuming rather on the precedencie of birth than worth , should before others of his brethren ( worthier in my choyce ) aduenture to aske your Graces patronage . But opportunity in this can challenge an aduantage before worth , in that shee can as well improue the worst as crown the best . Could I haue proportioned this poor present eyther to your Graces Iudicious acceptance , or my affectionate obseruance , it had cast it selfe into another mould than the modell of this slender Treatise , readier to shrinke from his patrons learned censure , than able to stand out in the Authors approbation . But such as it is , I humbly present with my selfe vnto your gracious acceptance ; wishing it no other destinie than my selfe , whom you since my cōming hauing cherished in your fauour , haue confirmed your grateful Votarie . The subiect I here offer to your view containes the pith and matter of three Sermons , presented heretofore to my Mother the Uniuersity of Oxford , in whose name they will no doubt find an easier passage into your Graces protectiō . Not that I hold these riuelets worthy so copious & sweet a fountain whence they sprung ; but that your Grace hauing often honoured our ancient Mother , as well with your acceptable presence as learned exercise ; cannot but cast an indulgent eye vpon her vnworthiest children . The scene , wherin I haue bounded my discourse , presents vnto your censure a sacred Tragedy , consisting of four chief Actors , viz. Dauid an anointed King : Absolon an ambitious prince : Achitophel a wicked politician , & Chushai a loyal subiect : a passage of history for variety pleasant , for instruction vseful , for euent admirable . If the pen-man climbe not the height of such a subiect , I shal not I hope fall below the measure of your gracious acceptance . In which confidence I shall find my ambition abundantly satisfied , and rest , Your Graces in all Christian duty to be commanded N. C. The Text. 2. SAM . Chap. 17. Verse 23. And when Achitophel saw that his counsell was not followed , hee sadled his Asse , and arose , and gate him home , and set his house in order , and hanged himselfe , and was buried in the Sepulchre of his Fathers . ACHITOPHEL , Or The wicked Politician . THe chiefest obiects whereon Treason sets it selfe a worke , are , Ambition and Discontent : whereof the former is wont to fashion the greatest hopes out of the least aduantages ; the other seemes like tinder to catch fire at the first touch , and turnes the least indignitie into the greatest indignation . This was well known to that grand Polititian Achitophel , who finding Absolon Dauids sonne affected with eyther maladie , determined to apprehend the least opportunitie to execute his own malice , and Dauids ruine . Dauid , He a long time hated ( as is probably coniectured by some interpreters ) for the murder of Vrias his neere affine , yet subtilty and secrecy , the two hand-maides of humane policie , stood alwaies betwixt his hypocrisie , and the kings suspition . Absolon he found , in the heat and pride of his youth , aboue measure ambitious of his fathers Scepters , extreamely discontent with his foule disgrace , and long banishment : The one pointed him out the way to supremacie , the other to reuenge , easily perswading his erroneous iudgement , that it seemed too small a satisfaction for Absolon , againe to be entertained as a subiect , too great a courtesie for Dauid to liue a King. Euery houre which addes to the length of his Fathers reigne , seemes to borrow years from the threed of his expected Royaltie , and Iustice her selfe seemes to claime a part in his trayterous ambition : Such is the prerogatiue of selfe-bred actions , to shut out preiudice , and promise to themselues as much successe as they find excuse . Here Policie taught Achitophel to strike whilst the Iron was hot , and ioyne issue with the first aduantage . Time , the best moderator of hasty humors , might perhaps haue smoothed ouer Absolons guile , or haue slacked Dauids indignation : And occasions of this kinde at first let slip , are afterwards rather wisht than found . What he long plotted is now come to execution , and his expectation so long groaning with ambition and reuenge , at length rackt on the last extremitie . What his policie in proofe deserued , it promised it selfe in mens opinions , and himselfe , the first proiector , Hee found entertained the chiefe Actor in this conspiracie . Nothing now seemes wanting to the proiect but an open attempt to inuade applause : and hostile preparations must show themselues in a readinesse , rather for formalitie than opposition ; as though hee had already wonne as much , as expectation , and victorie seemed already legible in Absolons gracious presence , and the peoples forward acclamations . But such consultations neuer speed well , where God is excluded the Counsell Table , and Hope , which vsually flatters the ambitious with the best successe , oftentimes betrayes them to the worst . Dauid all this while lyes secure , as one who out of a fatherly ingenuitie might sooner expect the hostile inuasion of a forreine enemy , than the secret stratagems of so deare a friend : For what indulgent Parent could feare his own ouerthrow to spring out of his owne bowels ? Or there to finde the ruine of himselfe , where hee hoped to erect the Trophee of his name and memory ? But treason at length earely knocking at his doores , awakes his sleeping iealousie ; and time it is to flye vnto forreine succours , where he findes his owne sonnes and subiects the forgers of seditious treason and vnnaturall rebellion . But that great Counseller which turneth humane wisedome into folly , and directs all purposes to his own ends , is not wanting to his seruant Dauid , making earnest intercession : Chusay is secretly suborned by Dauid , vnder the pretence of loue and seruice , as a supposed friend , but disguised enemie , to creepe into Absolons bosome , and oppose Achitophel that transcendent Polititian : Achitophel , who as an Oracle of God had for his deep wisedome hitherto passed currant , is now shut out , and Chusay this new Counsellour admitted audience . Here begins the dawning of Dauids happy deliuerance , and Achitophels deserued tragedie ; for as the distemper of our first concoction ( as Naturalists obserue ) is seldome or neuer corrected in the second ; so the first ground-worke in State policie , ill layd or tempered , can afterwards scarce promise a reformation . But Princes actions are commonly confin'd to no other lawes than their owne wils , and bootlesse it is for Achitophel to giue further counsell where he wants perswasion : Despair and indignation are at hand to second his repulse : and nothing now seemes left him for refuge ( so far as the eye of his worldly policie could discerne ) but the preuention of Dauids officers in his shamelesse execution : And when Achitophel saw that his counsell was not followed , &c. 2 This parcell of Scripture , containing a briefe history of Achitophels last Actions and End , naturally shoots into these two branches : first his Prouocation : secondly , his Action : the Prouocation was the neglect of his counsell , expressed in the former words of my Text [ And when Achitophel saw that his counsell was not followed ] His actions are deciphered in the latter clause [ Hee sadled his asse , and arose , &c. ] In the Prouocation or motiue wee may obserue these two circumstances . First , what Achitophels counsell was , and wherein it consisted . Secondly how , and which way it was defeated . To beginne with the first , wee may reduce his Policie into two heads : for it consisted , either in his apt choyce , or wise direction : the former was euident , in that he took aduantage of such a Subiect to countenance his Rebellion , who amongst all the children of Israel was the likeliest to go farthest . Absolons birth , feature , plausabilitie , and high spirit seemed to speake him a King at first sight : as though ●…ature and industrie , policie and valour stood in competition which should challenge most in his aduancement . In the first place to examine his birth , we shall finde him a Kings sonne : and although the second of his fathers race , yet the first in the peoples hope . Of the eldest little mention is left vs saue the name , as of one by impotence of nature , or disasterous influence of the stars , halfe canceld out of the Catalogue of Dauids sonnes : besides the claime and title to his fathers kingdome , but newly began , and not yet establisht on succession , gave no small encouragement to his high ambition : where birth-right affords no certaine challenge to kingly dignitie , and the fathers choyse in designing out his successor is scarce reputed warrantable , what other obstacle can stand betwixt him and Soueraigntie , but Gods immediate will , or the Peoples suffrage ? The former ( as it seemes ) hee little regarded , as one who eyther doubted of his prouidence , or shewed himselfe too confident of his conniuence : the latter as a matter out of question seemed sooner found than sought . As though opinion , which had so long fawned on his worth , could as easily perswade their suffrage , as command their seruice . Had yet any sense of religion , or care of the publicke good inuaded the mindes eyther of yong Absolon the Prince , or Achitophel the old counsellour , they might first of some Prophet or other haue enquired Gods secret purpose of depressing Dauid , and exalting Absolon : or at least haue esteemed hereditary succession the best challenge : Well might Gods almighty hand disdaine opposition , which neuer yet met resistance , and common equitie , haue stampt that currant which customary right , and the law of nature had already establisht amongst most nations . But their designe is not grounded vpon Gods law , or natures priuiledge , but their owne seeming aduantage ; as though the diuine counsell ought to sloope to humane policie , and nature forsake the scene where worldly wisedome comes in action . Behold here the first and chiefest character of a worldly wise Politician , who cares little how great a rupture he make through God●… sacred lawes and common equitie to meet with his own aduantage , choosing rather to lose his soule than his wicked purpose ; as one by Patent allowed to dispense with any obligation of conscience and religion . Hence may easily be discouered the error of vulgar iudgments , who measuring inward sufficiences by the improuement of our outward fortunes , repute those men wisest which rise highest : But true wisedome in whose . scale consists the choyce of the best ends and fittest means , hath taught vs rather to entertaine than serue preferments ; and prize the quiet calme of a settled conscience , before the stormy 〈◊〉 of ambitious greatnesse . T is not the want of wit to proiect , but of wickednesse to practise , which keepes vertue poore , and desert vnregarded : neither are great aduancements the vsuall badges of great worth . 2 The second thing whereof Achitophel tooke aduantage in Absolons pers●…n , was his faire and comely feature . Absolon amongst all the children of Israel , was reputed the fairest : His louely visage , disheueld haire , the seemely symmetry and proportion of all his parts were as so many silent Orators to be speake applause , and perswade affection . Our friends and foes we seldome owe to choyce but Nature , which stamps in euery mans face her especiall characters of beautie and deformitie , of loue and hatred , ordaining them rather commanders of our fancie , than seruants to our discretion . Whence Aristotle had good cause to make this comely feature of the body , one of the complements of humane happinesse ; as that which giues the habite of our vertues a more glorious lustre , and opens a more speedy passage to Heroicke actions . What greater motiue could haue happened to a seditious multitude , whose affections , led rather by sense than reason , are better taught to fawne on shewes than substance , and swallow the most poysonous drugges in golden pilles . Nothing more dangerous than painted sinne ; and vgly vice couched vnder the protection of a comely countenance , will lose the name , and seeme a vertue . So much is the bewitching power of a beauteous personage to inchant the wisest iudgement , that perswasion is oftner found in the Orator than the Argument , as though his lookes went as herbingers before his language , to prepare a roome , and entertaine attention . Of these eminent gifts of nature , notwithstanding not granted to our free choyce , but rather trusted to our husbandry , no question but Almighty God the lender , will expect an interest . Hee that eyther hides his Talent in the ground , or mis-spends his portion , shall finde the reward of a faithlesse seruant : Much more such gracelesse Tenants , who turne their endowments to their worst vses , and make Gods munificent gifts the meanes and ground-worke of wicked and irreligeous actions . Where God sowes hee expects his haruest in the same kinde : and no graine so meane in our estimation , out of which in proportion he requires not a timely crop . But where hee findes our industrie slacke in performance of this duty , or our malice opposite to his profit , he commonly workes his own ends out of our iniquities ; and what parts and endowments we abuse to sinne , he iustly directs vnto reuenge . 4 A third aduantage in Absolons person suggested to Achitophels obseruation , was his faire carriage and popular plausibilitie . A sweet and courteous deportment , seasoned with moralitie and religion , neuer wants deserued commendation ; as the surest character of an ingenuous disposition , and the most powerfull seruant of honest policie . For as in our most religious actions , wee should study rather to profit than to please our auditors : yet who neuer affects to please , shall seldome haue the happinesse to profit . So much more in ciuill affaires , the best improuement is popular estimation : and vertue , though neuer so eminent , shall scarce be reputed currant , if not stampt by applause , or crowned with common approbation . — Non te quaesiueris extra seemes rather an axiome of a speculatiue and retired Stoicke , than a practicke Statist . An vpright and honest man ( I confesse ) would rather find himselfe at home in his owne conscience , than seeke himselfe abroade in other mens opinions : as one , whose first care ought to bee to forme himselfe to Gods will , and his owne content , his second to husband his meanes to mens applause ; yet comes this farre short to disproue an affable and kinde behauiour , or countenance a harsh or Cynicall disposition . Had no other affection than this , possessed the soule of Absolon , or in him presented it selfe to Achitophels obseruation ; discretion might haue pleaded in the behalfe of the former , and honesty of the latter ; and neither haue wanted its deserued commendation : the one perhaps might haue been thought ambitious , to inherit as well the peoples loue , as his fathers vertues : the other , to haue applauded his Princes happinesse in the peoples loue . Neuerthelesse popularitie at the best is a fauour which wise and discreete subiects sooner winne than affect : beginning vsually with the Princes ●…ealousie , and ending with the owners ruine . The defect might better become a subiect , the excesse a King : neither euer had those Athenian Ostracismes found place in Iustice , had not popular greatnesse threatned the state with danger or dissolution : How much more dangerous shall wee esteeme this popularity of Absolon , springing from a rotten and corrupted heart , managed by wicked meanes , and directed to a treacherous conspiracie ? Three especiall stratagems were here put in practice , which might well seeme fashioned in Achitophels forge . For the sending of Absolon for Achitophel to Hebron , excludes not a former consultation ; neither is it probable , he would so far haue trusted him with his secret counsels , had he not first found him inclining to his faction . The first engine of his seditious purpose , was , his Glossing , and fine complement , both in words and gesture , whereby hee was said to steale away the hearts of the people from his father Dauid : he vsually stood in the palace gate , hee obserued the appproach of suiters , hee examined their particular grieuances , enquired the place of their abode : finally , he kissed and embraced them , O ( saith he ) that I were made Iudge in the Land , that I might heare euery mans cause , and do him Iustice . What zealous subiect almost out of the seeming simplicitie of his words , would not swell with expectation , and become as prodigall in his hopes , as the other in his promises ? The distance between Princes and priuate men , makes vs often ouervalue courtesies , and the indiscouery of such mens natures causeth diuers times their worst actions to carry the best construction : but great promises are cōmonly seconded by smal or slow performances ; and an easie matter it is to be ouer prodigall on the score , where we neuer intend a payment . To boast wisely of our actions and sufficiences , howsoeuer opposite to simple modestie or plaine-dealing honesty , was neuer accounted a solaecisme in the iudgling art of humane policie . But admit Absolon in this case had promised to himselfe as much as the people , and suffered his confidence to spread her wings beyond his abilities : yet serues this little , to excuse his action from vnnaturall disobedience , or masked treacherie . It was the part of a shamelesse Cham to bee an industrious spectator of his fathers nakednesse : of a rayling Rabshakeh or cursing Shimei , to diuorce him from his Subiects hearts . Nature would haue perswaded a gracious childe with Noahs two modest sons , to haue lookt awry , or gone backward , no sooner to see ere hee could hide his fathers shame . Allegeance might haue instructed a loyall Subiect to prize his Soueraignes credit before his owne , and drowne his greatest honours in his Princes seruice . But setting aside these neere and high relations of a Sonne to his father , or a Subiect to his Prince , the diuision and diuorce of friends to a generous temper , euen amongst the Heathens themselues , hath alwayes seemed a wicked reuenge , or base ambition . Honour seldome bestowes her fauours , but on such as win them in open fielde : and Heroicke spirits haue alwayes chosen rather dearely to buy , than basely to steale a victorie . To steale away the hearts of our friends , sauours more of a fleering Parasite than a wise Politician ; and to seeke secret ambushes in case of open triall , argues rather the weakenesse of our cause , than the strength of our discretion . Neuerthelesse this seemed a good ground for Absolon to set , and Achitophel to worke on : And little can true wisedome or Religion perswade in the Reare , where wicked policie commands the Vant-guard . A second stratageme put in practice by Absolon , and perhaps plotted by Achitophel , to augment his owne plausabilitie , was , publickely to slander his fathers gouernment with iniustice and oppression . The same Art which taught him to flatter his inferiours , instructed him the way to calumniat his superiours : So neere are these two opposite vices knit together in a wicked cause . See ( quoth Absolon ) ( after examination of each Sutour ) thy cause is iust and good , but there is no man deputed of the king to heare thee . Dauid began now to decline , as well in strength as gouernment . Age and Disease commonly grow together : and where the master begins once to droope , the seruants proue eyther carelesly negligent , or lawlesly insolent . These inconueniences perhaps admitted by Dauids Officers , and obserued by Absolon , rendred him obuious to exception . Greatest places are commonly subiect to the greatest censures : But when Almighty God was neuer wanting to Dauid , I cannot imagine Dauid to bee much wanting vnto his people . And although Strength and Valour , the darlings of his youth , began in him to faint , yet Wisedome and Experience , the children of his riper age , stept in to vndertake his quarrell . No otherwise then can we interpret this exception of Absolon against his Father , than a malitious slander , deuised for no other end , than to make him odious , and himselfe acceptable ; which hee by so much the more hoped easily to effect , by how much hee saw the giddy multitude ( as at all times , so ) especially in this declining age of Dauid , as desirous of Noueltie , as subiect to discontent . The best Gouernours seldome please long , and the worst may for a time . Worth is seldome so eminent as in the absence : And the best Magistrates , like the Images of Brutus and Cassius ( related by Tacitus ) seeme then most glorious , when they are most wanting . Enuie and Detraction , like two venemous Serpents , lurke alwayes in the path of Iustice : and the best Rulers seldome finde the freest passage . He that goes about to perswade a multitude they are not so well gouerned as they ought to bee , shall sooner want argument than attention . The reason wherof ( as a learned man hath obserued ) is , because the abuses and corruptions in euery State most incuitable , are ( for the most part ) sensible to vulgar capacities ; but the hinderances of Reformation only apparant to men of experienced iudgements . As easie was it here for Absolon to slander , as to speake : his eyes could no sooner open , but espie some obiect or other to animate his owne proiects , or the peoples discontent . Such is the boundlesse malice of base Informers , with the venome of their aspicke tongues , to poyson our sincerest actions , and present , as in a Perspectiue , the least mites and mole-hils of our imperfections like huge and mighty Mountaines . This found Dauid in the midst of a calme and settled State , when mischiefe had scarce yet known her own strength , nor time as yet teemed with all the engines of gracelesse villany . What then shall wee now expect in these dogge-dayes of the worlds declining age , wherein malitious detraction is esteemed the quintessence of wit , and an inge●…uous acknowledgement of mens good deseruing , accounted too great a courtesie ? Surely the best reuenge I can here inuent for innocence , can be no other than preces & lachrymae , the armour of a Christian , and that constant resolution of the sweete Psalmist , I will pray yet against their wickednesse . The third and greatest imposture Absolon practised to make himselfe plausible , was the pretence of Religion : A vow hee pretended at least , to haue made of his return to Hebron , and there praising God after his safe returne to Ierusalem . Dauid is sollicited to consent vnto his iourney : neither could such a petition brooke a deniall , which comes vshered in vnder the shew of a religious office . Hebron seemed to Dauid a place fit for sacrifice , to Absolon for conspiracie . Ierusalem was too neere his fathers sight , or rather too farre from his treacherous purpose to admit of such a wicked Conuenticle . The meeting of such Conspirators so neere the Court , might soon haue opened the eyes of sleeping iealousie , and betrayed the treason to discouerie : Dauids countenance might perhaps haue daunted the courage of his friends , or haue wonne their loues . And lest the peoples affection to Absolon should grow cold in his absence , he leaues behind him his Parasites to sollicite his cause , and at his approach to giue the signall . Moreouer to strengthen himselfe the better against publicke hostility , or priuate mistakes , hee carryes with him a garrison from Ierusalem to defend his person , and sends for Achitophel to Hebron , to direct hi●… counsaile . Nothing but the pretence of Religion could be thought a fit vizzard to hide the face of this dangerous conspiracie , from the sight of suspition . Deceit neuer thriues better , than when she least seemes her selfe : and Vice seldome dares to shew her selfe in publicke , vnlesse she steale the robes of vertue , and actuate her malice with slye hypocrisie . Satan transformes himselfe into an Angell of light , when hee intends the greatest mischiefe , and instructs his disciples in the like Policie . This hath beene the Diuels shift and practice in all ages : neither euer comes wickednesse better armed than with the shew of seeming sanctitie . Ieroboam the Sonne of Nebat who made Israel to sinne , had no other pretence than Religion to withdraw the ten Tribes from Ierusalem , by setting vp a new Idolatry . The Scribes and Pharisees in the New Testament , who vnder colour of Fasting and long Prayer , deuoured Widowes houses , professed the most rigorous and strict obedience of the Law. Amongst the three sects in Ierusalem in the time of the siege by Titus and Vespasian , Iosephus obserued those to haue been the most notoriously wicked , who termed themselues the zealous . But alas Pandora's boxe was not yet emptie : the most of euils was reserued to these last and worst times , wherin the greatest sinnes are accounted Articles of Faith , and a sincere profession stiled Heresie . Ignatius had not yet sent his broode into the world with the Popes patent , as so many Pedlers , to sell damnation : Nor the Tridentine Councell concluded , that Idolatry and Superstition should passe for true Religion . But since the approach of this Medusa's head , the world seemes to haue suffered a fatall Metamorphosis , and wonders to finde her selfe so grosse a changling . Could our small scantling of time dispence so farre as the discouerie of the Romane Church , we should finde their whole Religion to be little other than a politicke hypocrisie , directed to nothing else , but gaine or greatnesse ; pretending nothing but pietie , professing little else than malice or prophanenesse . What vulgar iudgement can interpret otherwise of their pedlers-packe of Indulgences , and sundry other superstitious iuglings , but as of a meere merchandise of Soul●…s , wherein euery gracelesse Parricide , as in a common Market , at the hands of a mercenarie Priest , may cheapen and buy his own saluation ? Had all the Achitophels or Absolons in the world lost their politicke inuentions , they might ( I suppose ) finde them againe improued in this State-Religion . No dis-vnion of the Church so small , which their rigorous constitutions pronounce not heresie : No sinne so haynous , for which their Pope dares not grant a dispensation : As though sanctitie consisted not in the internall disposition of the man , but in the outward conformitie of the Church , and Pietie , were pinned on the sleeue of worldly Policie . This politicke sinne of hypocrisie , I no sooner lose among the Romanists , than I finde againe amongst our homebred Scismaticks . A sect of men , I confesse , with whom I should hardly grapple , stood they not armed in my way . How much the odious name of a Puritane hath abused many a sincere Christian , wee may learne by the writings of Becanus the Iesuite , who hath paralleld our Puritanes in England , with the Huguenots of France , and the Caluinists of Germany : or not to go so far abroad , we may well see in some of our own mungrell Diuines , who as it were betwixt hawke and buzzard , can see nicely to distinguish betwixt a Puritane in opinion , and a Puritane in discipline : and haue taught the name contrary to the first institution , so farre to enlarge it selfe , that a Protestant must make a hard shift ( eyther by Popery or Arminianisme ) to saue himselfe harmelesse . But with such mens humors I neuer sided , to whom I professe my selfe as opposite in Affection , as in Opinion . Neuerthelesse I haue obserued in the world a sort of People , of a malignant spirit , enuying in others what they want in themselues , hauing commonly neither will to learne , nor wit to teach ; neither humility to obey , nor discretion to command : Yet ( forsooth ) will they seeme so precise and contemptuous of other men , as if Religion might be quoted in their lookes , and Sanctitie were onely engaged to their seruice . These can sooner espye a Mote in other mens eyes , than a Beame in their own : as though Conscience were set to the height of their Spleene , and Zeale were neuer taught any language but detraction . Sometimes , like those ancient Andabates , they fight with their eyes shut , striking the man that stands next : Or like vnskilfull Gunners discharge their shot cre they approach the marke : other times perhaps they take their ayme ; yet so , as they seeme to mistake the Man for the Matter , as if they intended to spare the Vice , and wound the Person . Hence are Pulpits become like Romane Pasquils , stucke full of malitious slanders and infamous libels , apter to disturbe the Passion than informe the Conscience . But such fiery spirits I carelesly passe ouer scarce worth a Schollers pen ; in whose greatest down-fall can scarce bee hoped the honour of a victory . But hauing dwelt so long on this last circumstance , I must ( leauing many matters behinde ) follow my first man Achitophel obseruing Absolon . 5 The fourth and last aduantage obserued by Achitophel in Absolons disposition , was , his stont courage , and manly resolution . What greater argument of valour , than to rouze a Lion in open chase , and promise to himselfe a passage to victory through the iawes of danger , and deposition of a lawfull King ? Dauids fortunate successe he might well haue read in Goliahs ouerthrow , and the yoke imposed on the furious Philistines . Time had not yet razed the Trophees of his triumphant youth , nor age cancelled from his countenance the Characters of his vndaunted courage . The subuersion of a stately kingdome was neuer esteemed an easie conquest : And Soueraigntie seemes a Centre , vnto which Prouidence hath chalked out the lines of few mens ambition . T is more than one Hesperian Dragon of difficultie and disaster , which is set to guard this Golden Tree : And what combate can be expected , but of such a Captaine , whose least feare is his greatest danger ? Yet Absolon , engaged by Achitophels aduice , vndertakes the combate . Absolons stout heart giues sudden fire to his ambition , and Achitophels counsell stands in readinesse to backe and strengthen his ambitious courage : the one to Act , the other to Proiect ; the meanes his aduancement . Strength and Policie , which seldome shake hands , are here accorded , or at least , for a time they will entertaine a truce . Achitophel beeing confident enough of his counsell , required no fitter instrument to actuate his malice , than Absolons couragious resolution ; knowing right well that nothing could proue more preiudicial to a State , than armed madnesse . This is no small worke of worldly policy , to stand aloofe , and giue ayme to wicked purposes , and abuse the hasty humours of hot spirits to their owne aduantage . Which may bee well obserued in our latter Machiuillians , who haue deliuered this precept as a principle ; Make no difference betweene an euill seruant and a good , but vse them both to thy own ends . Cateline , thirsting for nothing more than the ruine of his country , and expiation of his disgrace receiued from the Senate , could make vse as well of the pride of Leutulus , as the rash valour of Cethogus : The high bloud of the one , and the fiery spirit of the other , serued him to good purpose : the one to countenance , the other to animate his wicked action . In like sort the Persian Nobilitie ( as we reade in Zenophon ) enraged against Artaxerxes their King , sought occasion to side with the valour of the Grecians , and stirre vp the high spirit of Cyrus the younger brother , to reuenge himselfe against the elder . The fairest colours are subiect to the deepest staines , and the most free and eminent dispositions are commonly obuious to the greatest alterations , and suffer themselues to be soonest poysoned , if once tempted with vaine-glory or discontent . No maruell then if the sonnes of Achitophel , suruiuing in our times , instructed by their fathers counsell , take aduantage to worke their owne ends out of other mens discontented passions . If a search were made , some ( I feare ) would be found amongst vs as farre transcending Achitophel in malice , as perchance they come short of him in wi●… and policie : who daily labour to fasten on their associates the badge of their own virulent disposition ; for which perhaps , besides the glory of their own shame , they cannot with Achitophel , so much as pretend a cause , or deuise an end . But such men shall surely answer as well for their own seducements , as other mens transgression : neither shall our faults herein bee reputed lesse , than the interest we challenge in our Brothers friendship . It is the part of the foulest Spider out of the fairest flowers to sucke poyso●… ▪ Of industrious Bee●… out of stinking Hemlocke to gather Honey . And those who would rather bee accounted ●…tes than Spiders , should rather labour to improue the worst humours to some good temper , than peruert the best vnto vngodly actions . In the former wee should follow Gods owne example , who directs , and disposes wicked mens actions to his own good purposes : in the latter the Diuels , who takes occasion out of the most sacred things to worke mischiefe . Hitherto ( Beloued ) haue wee taken a suruay of Achitophels wicked policie in electing a fit subiect , and apprehending of his best opportunities for the treason . The next point left to our examination , is , his Direction : the which while I , according to my small scantling of time , and your patience , ( I feare already tyred ) shall striue to open , my small in-sight in worldly policie , shall ( I hope ) excuse my errors , or at least the discourse of so great a mischiefe , deserue your best attention . 6 Thus long haue wee beheld Achitophel , as in his priuate study , designing out a fit subiect , whereby to work his reuenge on Dauid . We are now to obserue him sitting in counsell , and instructing Absolon . The aduice hee gaue , we find to be twofold : The first subordinate and preparatory to strengthen the faction : The second last and principall to execute the action , and secure the successe . In the former he counsels Absolon to goe in , and abuse his Fathers Concubines : Goe in ( quoth he ) to thy Fathers Coucubines ▪ whom hee hath left to keepe the house , and when all Israel shall heare that thou art abhorred of thy Father , the hands of all that are with thee , shall be strong . In which counsell we may obserue a double proiect : first in securing his own , and his friends estate : secondly , in vniting the people more firmely to Absolons obedience . Neither in this stept he besides his policie : He serued himselfe first , and his Master no otherwise than for himselfe ; and thought that counsell lost , as ill bestowed on Absolon , wherein hee could not promise himselfe either safety or aduancement . Hee thought it ill siding with a doubtfull rebell , or inconstant friend . Absolon , howsoeuer professedly hee had engaged himselfe to Treason , might deceiue his opinion or faile his expectation . His pretended discontent towards his father , might ( for ought he knew ) bee onely personated , to make triall of their allegeance , or his resolution inconstant to forfeit them to danger . Absolon , though a Traytor , was yet a Sonne . Dauid , though prouoked , was yet a Father . No Gordian knot was euer so cunningly knit by policie , which nature cannot cut , or time dissolue . The priuiledge of youth , or prerogatiue of a Sonne may make this action seeme rather a scape , than a sin . His faults , how great soeuer , will seeme rather Achitophels , than his owne ▪ And that which Iustice in others will tearme Treason , indulgence in him will interpret weakenesse . Dauid may remit , and Absolon reconcile , what the one suffered , and the other acted : and then must Achitophel and his associates eyther stand at stake to maintaine their Masters action , or hazzard their liues on the brittle confidence of the Kings mercy . The breach of a sonnes disloyaltie may perchance bee peeced vp with filiall submission : but Achitophels reuolt seemes to expect no issue but death or victory . The middle way in policie is alwayes reiected as dangerous , and the extreame requires the most desperate , and extreame attempts . Achitophel is not here wanting to himselfe ; Absolon must yet be engaged to a more Notorious action , vncapable of forgiuenesse , where in all Israel may reade his absolute reuolt , and his Fathers greatest indignation . Absolon must be known neither to regard , or hope for his fathers reconcilement . Dauids anger must bee thought inexorable , as that which Iustice requires , and the honour of a king commands . If Absolon hope to wedde the Throne of Israel , hee must first violate his Fathers Bed : and to this his notorious act of treason , let him further adde the sinne of incest . Petty crimes are the effects of inferiour offenders ; Absolon must bee thought as great as himselfe : as one , who would play the King as well in his sins , as his ambition . Neither can this wickednesse bee safe or shamefull enough , if secret . Secrecie , which in other matters commonly proues the mother of securitie , is here reputed the nurse of danger , and Guilt , which vsually shunnes the light , is here desirous of discouerie . To sinne closely , argues either feare or modestie : neither of which can protect a rebell , or beseeme a King. Set up a Tent ( quoth Achitophel ) on the house toppe , that all Israel may witnesse thy sinne , and thy fathers shame , and make the world at once both blush and wonder . Let thy Brother Ammon sinne in a corner to decline censure : Sinne thou in publicke to strike censure speechlesse , and out-face the seuerest frownes of Iustice. Let Ammon commit incest with his Sister ▪ Go thou in vnto thy Fathers Concubines . What was the weakenesse of lust in him , ought to be the strength of thy aspiring greatnesse . Thy greatest safety consists in thy greatest villany : and the least blush seemes to betray thy cause to dissidence and danger . Let Ruben trespasse with one of his Fathers wiues : Go thou in vnto ten of thy Fathers Concubines ; that this thy fact at once may surmount both example and imitation . Then the hands of all that are with thee shall be strong : They shall speede no worse than Absolon , and therefore ought to feare no more . To fall with our Captaine seemes the least duty : To rise with him the greatest honour : and who but a Coward would feare to hazzard the life of a Subiect , to make a King ? Great dangers and great honours beginne and end in the same circle : Neyther is the path strowed with Violets and Roses , but death and slaughter , which leades to the tents of Victorie . This was Achitophels first counsel , as dangerous to decline , as desperate to execute : But desperate and extreame purposes are engaged to the like meanes ; and sincere honesty in the course of policie , where she findes not her selfe admitted as the chiefe Mistresse , will seldome proue a trusty seruant . 7 Out of this counsell of Achitophel , not onely plotted by himselfe , but acted by Absolon , will arise two especiall obseruations : The first is , the fulfilling of Gods iudgement , and Nathans prophecie , threatned before to Dauid for his sinning with Bathsheba , and 〈◊〉 murder ▪ Behold ( saith God through the mouth of Nathan ) I will raise vp euill against thee out of thine owne house , and will take thy Wiues before thine eyes , and will giue them vnto thy neighbour , and he shall lye with thy Wiues in the sight of the Sunne : for thou diddest it secretly , but I will doe this thing before all Israel , and before the Sunne . Such is the wisedome of Almighty God , which can worke his owne good out of our wickednesse , and make ourvniustest actions the instrumentall examples of his owne iustice . Our very sinnes , though false traytors to the owners , proue trustie executioners of Gods iudgements : and an easie matter it is for that wise disposer of all worldly actions , to turne mans greatest shame into his greatest glory . Secondly , we may obserue it as a Maxime in worldly policie , That a sinne can seldome secure it selfe , but by addition of greater . Where the house is swept and garnished , and one Deuill is too little to enter , seuen Deuils greater than himselfe , are prest to giue a fresh assault : For there is no way left for sinne to propagate its power , but sinne ; nor can truth euer be entreated to aduenture her selfe as a pledge for falshood , or stake her credit for a professed enemy . Religious prouidence , and worldly policie , may ( I confesse ) sometimes runne together , but seldome shake hands . The path of the one , as a strait line , we finde alway as one , and like it selfe : of the other , crooked , and various , and engaged to many difficulties . If euer they chance to meete , it is but as in a point , and so soone part The further then we runne in this maze of worldly policie , the further we estrange our selues from Pietie : and the distance ▪ which at first seemed below the Se●…se , will at length be found aboue the vnderstanding . Euery ponderous substance ( as Naturalists obserue ) the more it descends , the faster the motion : No moment of space or time , wherein we trauerse the way of wickednesse , which addes not some weight to the massie burthen of our originall impietie , and hastens not our passage to perdition . One sinne seekes to secure it selfe by many , and smaller crimes finde no safe protection , but in the shelter of the greater . Treason and vsurpation cannot support themselues , but by the sword of Tyrannie . Malice i●…uokes Reuenge to helpe her , assisted with her seruants , Murther and Detraction . Ingratitude will soone breake into open defiance , and neglect of Gods precepts is commonly seconded with Contempt ; at the least when all others withdraw their forces , Impudence and Hypocrisie are sworne to backe their quarrell ; whereof the former can out-face the seuerest censure , the latter blinde the eies of the strictest inquisition . Who cannot here obserue a great distance between Christian and worldly policie ? The one counsailes vs to make vp the breach of our sinnes by a sincere repentance ; the other to enlarge it with greater villany . Binde not two sinner together , for in one thou shalt not scape vnpunished , saith the wisest of Kings . But these Politicians holding themselues wiser than the wisest , hold repentance base , and perseuerance in sinne generous . Nobler they suppose it to aduenture forward with danger , than retire backe with shame ; as though they meant to shew themselues industriously resolute to sell their part in heauen , and purchase their owne damnation . But these we must leaue a while to their owne resolutions , perhaps we shall find them againe , with Achitophel hanging on the gallowes ; whose second and last counsaile , offers it selfe in the next place to our examination . 8 Hitherto hath Achitophels care bin to strengthen the faction , both to secure himselfe , and vnite the hearts of Israel more firmely to Absolon their leader . His second Direction concernes the speeding of the execution ; Let me now choose out ( quoth Achitophel ) twelue thousand men , and I will arise , and pursue after Dauid this night , and I will come vpon him while he is wearie and weake-handed , and make him affraid , and all the people which are with him shall flie , and I will smite the King onely , and I will bring back all the people vnto thee . The man whom thou seekest , is as if all returned : So all the people shall be in peace . In which politicke aduice of Achitophels , three remarkeable circumstances offer themselues to our obseruation ; which by reason of the scantling of time , and your wronged patience , I shall be constrained rather to touch , than handle . In the first place , his desire was to haue as well as his Head in the conspiracie , so his Hand in the execution : perhaps because hee hated Dauid , hee was ambitious to shew himselfe the executioner of his owne reuenge and Dauids ruine ; perhaps out of vaine-glorie , that he might seeme as able to act , as wise to proiect a mischiefe ▪ perhaps out of an officious flattery to engage Absolons thankfulnesse by a do●…ble seruice : But that which seemes to mee most probable , was his extreame iealousie , not daring to trust so young an experience with a matter of so great moment . Absolons youth seemed perchance too shallow to entertaine the depth of his directions , his bloud too neare to out-face the frowns of a fathers anger , or the awe of filiall duety , could not be supposed a fit actor in Dauids Tragedie . The hardest Iron at the first touch of the Load ▪ stone is restored to its first temper , and conceiues a Magneticke inclination . And why might not Dauids fiery assault , or gracious countenance in his rebellious sonne Absolon , enforce nature to return vnto herselfe , and kindle in him the sparkes of filiall duty and obedience ? Here may a man reade the state and condition of wicked po●…icie , exposed to a thousand dangers , and subiect to a thousand i●…alousies . Well may such men , as Damocles at Dionysius Table , feed their hopes with the choisest dainties ; yet Gods fearfull iudgements , as a sword pendulous ouer their heads , is alwaies ready to threaten a destruction . 'T is not then a good , but an euill conscience which makes men cowards : Onely hee , who wants guilt , wants feare ; and nothing but a cleare conscience can challenge true mother-hood in a couragious resolution . The second point we obserue in Achitophels counsaile , was a stratagem of Diuersion : His quarrell was not against the people , but Dauid ; his purpose to preserue the Kingdome , but destroy the King : and therefore thought it not so meete to hew out his passage to Dauids ouerthrowe through the bloud of the subiects , as by the Kings forfeit , to purchase them to Absolons obedience . His first care was to strike at the roote it selfe , well knowing the branches would fall of their owne accord ; and the peoples alleageance once dead in Dauid , would soone quicken againe in Absolon . The strength of Israel is shut vp in the Princes palace ; and the same power which conquers the one , is soone master of the other . This counsaile seemes to partake as well of good as bad : with the death of one , to redeem the life of many , in the rigorous lawes of hostility , seemes not a duety , but a great courtesie : But to sell a King to buy a kingdome , and stake one Prince for many subiects , is lesse than courtesie , and more than cruelty . Neither was this course affected by Achitophel to spare the liues of innocents , or auoide a greater mischiefe ; but that he found it an easier way to conquer Dauid , and reduce the people vnder the yoake of Absolons iurisdiction . The good which politicians vse to pretend , commonly swels in shew , but shrinkes in substance : as the Ocean , they would seeme to flow in their kindnesses , and embrace vs with twining armes , as the waues the continent ; but seeking to lay hold on them , we find them commonly to ebbe into nothing , and snatch backe their owne with some aduantage . If they chance to be authors of any good , it serues only to flatter opinion , and deceiue simplicity ; not that they loue good , but that they may be the better armed to worke mischiefe . To commit euill for a good end , seemes to beare a better pretence before men , than excuse before God : but to suffer , or act some good for an euill end , is the height of mans wickednesse , and the Diuels institution . The third and last circumstance in this Achitophels counsaile , was , by a suddaine and vnexpected assault , to take the best aduantage of his owne strength and Dauids weaknesse . I will ( saith he ) suddenly fall on Dauid while he is wearie and weake-handed , and the people shall flie . To ioyne with mens misfortunes and adde to misery , serues rather basenesse of the man , than confidence of the cause ; and to second Gods afflictions with our owne reuenge , is a marke of Gods instrument , but the Diuels seruant . The apprehension of an apt opportunity , is of it selfe ( I confesse ) a matter indifferent , as well to good as wicked policie : Yet hasty and vnexpected actions commonly carry with them a greater suspicion of guilt , than discretion ; as that which seekes to preuent a tryall , and feares discouery . Time , the father of truth , would ( questionlesse ) haue betrayed Absolons cause to common examination , and reduced the discontented Commons to their first temper . Dauid might haue giuen satisfaction , & allegeance haue reuiued in his subiects hearts . Necessity , which perhaps begat the effects of ill gouernment , might haue vrged the causes ; and reason , which at the first seemed to fawne on their discontent , might afterwards be taught to correct her errors and suppresse their insolence . All this Achitophel knew right wel ; and therfore chose rather to take aduantage of the peoples sudden passion , than their maturer iudgements : as one who had good cause to shunne a legall ●…ury , where he could promise himselfe no other than losse in the fatall verdict . Hitherto ( beloued ) haue we traced the foote-steps of our grand traytour Achitophel through all his politicke counsailes , and vnnaturall rebellions . Your expectation I know ( though almost tyred ) hath long ere this runne to the place of execution , and proclaimed his comming : But your wronged patience and my want of time , hath enforced mee to repriue him till another Session . COmmon censure hath stampt it for a currant Prouerbe , That it is better for a man to bee fortunate than wise . For worldly wisedome , though she seeme alwaies to fawne on fortune , yet can neuer command , and seldome entreate her ser●…ice . It hath been thought the pride and priuiledge of that power which we call Fortune , to bestow her best fauours where she findes least worth ; to crowne folly , and crosse wisedome ; to make fooles happy , and the wise vnfortunate : As a Queen , she is supposed to shew her greatest Maiesty in Mans weaknesse ; to pity sloath , and enuie industry ; as most iealous , lest mans wit or endeauours should challenge any part in her prerogatiue . But he that knowes wisely to arbitrate betwixt the clouds of Pagan ignorance , and the cleare Sun-shine of Christianite , betwixt Poeticke fancies , and Propheticall visions , shall finde vulgar opinion only mistaken in the name , ascribing that transcendent power of disposing worldly actions , to a Deitie which they called Fortune , which Christian knowledge might have taught them more properly to haue termed Prouidence . And howsoeuer they haue bounded her large Empire beyond their owne reason ; yet Christianity hath trauelled much farther , and yet can prescribe no limits : as that which transcends into an infinite , and out-reacheth the eye of all discouerie . And though no place hath beene found so base in the Theater of Nature or Ciuill actions , wherein Prouidence cannot shew the abundant Trophees of her magnificence : Yet there desires she to triumph most , where to men she seemes to haue least power . Her chiefest glory is to set vp her Ensignes on the gates of mans pride , and tread on the necke of worldly policy . No maruell then , that in the great politician Achitophel , in whom neither loyalty could command restraint , or perswade duety ; whom neither vndoubted valour could checke , or danger terrifie : onely Prouidence could challenge a iurisdiction . His politicke obseruation of Absolons disposition and rare endowments , designing him out as a fit subiect for his treason , seconded by his craftie and irreligious counsell of abusing Dauids Concubines , ( through which in my former Sermon in this place , I vshered forth your attention ) had hitherto passed currant , and found in euent as much as it promised in expectation . Absolon had hitherto expressed himselfe no worse a learner than he a teacher ; that the world might well doubt , whether the one were more happy to proiect , or the other to put in practice . Nothing now seemes remaining behinde , but to strike the last stroke , and giue the fatall on-set . Dauids ouerthrowe , and Absolons aduancement together appeare in sight ; and his long and tedious ambition , as it were within a league , arriued at the port of victory . Let not Absolon play the truant in his last lesson , and within a few houres the voice of Israel shall salute him King. But the change of a good Master , oftentimes makes a non proficient Scholler : Achitophels precepts must be corrected by Chusay , his second Tutor . Two eyes are presumed to discerne more than one ; and the rugged and vneuen knots in our first inuention , ought to be filed by the second . Though Achitophel in counsell be a Politician , yet Absolon in ambition is a King : and therefore ought to arrogate to himselfe as well the honour of the Conquest , as of the Scepters . Too much it might seeme for Achitophel to haue both ; too little for Absolon to haue no hand at all in this Kingly proiect . If Absolon dare not trust his owne aduice , yet let him shew his liberty of consent . Wisedome consists as much in choice , as in inuention ; neither seemes it the least of Absolons prerogatiue , amid diuers counsellors to declare himselfe a King. : Achitophel shall be suffered to speak his minde as an assistant , not to determine causes as a Iudge ; and therefore must pardon Absolon , if approuing him in all the rest , he in this one dissent . But oftentimes he that can best act , can worst pen his owne part . And therefore no maruell , if Absolon , vsurping the office of Achitophel , beganne to faile in his last act . But to leaue Absolon to his head-strong will , wee must here search more neerely into the neglect of Achitophels counsell : which being the second part in the former subdiuision of my Text , offers it selfe as a subiect for this dayes exercise . And when Achitophel saw that his counsell was not followed , &c. 2 Achitophels counsell thus defeated ( as you haue heard ) offers it selfe to our enquiry vnder the obseruation of the causes , and their concomitant circumstances . The causes preceding the fact , we may obserue to bee twofold : either Primarie , or Secondary . The primary we finde to be no other than Almighty God , from whom all other inferiour agents deriue their strength and action . Where Nature begins and Reason ends , there must we place that omnipotent and eternal power , as the centre from which all operations first spring , and the boundlesse circumference into which all discourses runne . Betwixt this Eternall and Inferiour Agents , as the distance knowes no proportion , so Reason could neuer finde resistance or opposition : and easie was it for that omnipotent prouidence , to whom Achitophels counsels were from all eternitie discouered , to decree as well the means , as the end of his defeate . For as in the vast frame of nature , bodies compared one with the other seeme Heterogeneall , consisting of diuers and opposite operations : yet as so many wheeles in an artificiall engine , are by the same hand directed to the same common vse ; so the actions and counsels of men , howsoeuer casually they seeme to meete , and iustle one the other , are notwithstanding preordained by the same Infinite counsell , to cooperate to the same vniuersall end . Whence will naturally arise this obseruation , That howsoeuer men may propose to themselues , it is onely in the power of Almighty God to dispose . A proposition better knowne as a Prouerbe among men , than acknowledged in their practice . Had yet the great Polititians of this world as much Logicke to iudge , as cunning to contriue their owne plots , they would questionlesse out of the combination of second causes , without respect vnto the first , rather suspect a fallacie , than promise a demonstration . Had they as much acquaintance with Gods Word , as their owne wicked and prophane Axiomes ; they would haue heard the Lord often threatning in holy Scriptures to stagger the counsell of the wicked , and turne the wisedome of the wisest into folly . Had they rather desired to be instructed , than flattered by experience , they would haue found of their profession , in steed of a few crowned happy by euent , tenne thousand miscarry in the meanes . A good successe , like a slye Parasite , rather soothes than commends our actions , and like a coy Mistresse , prostitutes her selfe to mens neglect , but frownes on their ambition . But these are popular arguments , subiect almost to common sense ; wherein euery common obseruation may claime a share . Should wee search with more subtiltie , either as sound Diuines , or deep Philosophers , into the mysterious manner of Gods working ; wee shall finde no small argument to bee drawne from the disparitie betwixt Diuine prouidence and Worldly policie . The plots and counterplots of men are vsually grounded , either vpon open Resistance , or slye Diuersion . The one is taught vs in the Booke of Nature ; wherein wee may reade the interchangeable conquest of the elements in their mutuall conflicts and operations : the other is grounded on Ciuill obseruation as well as nature , which in the shortest and easiest way commonly findes the safest victorie . But Gods Almighty hand , which neuer knew Resistance , or needes Diuersion , easily knows how to worke his own ends by his supernaturall concurrence with worldly agents , in their most affected proiects . The same meanes which wicked men propose to themselues , as the safest agents for their desired ends , hee makes the instruments of their owne ruine ; that the most exacteft plot , wherein policie could euer ▪ hug her own inuention , may seeme the most exquisite example of her owne shame . Easie was it for that great King of Heauen and Earth , with thunder and lightning from heauen , to haue pashed Absolon in pieces , and scorched vp his seditious army ; more easily could he haue broken the subtile nets of Achitophels politicke inuention , than Sampson the Philistines bands , or an Elephant a Spiders webbe : But intending rather to make them their owne execution●…rs , hee suffers them to runne in their owne Labyrinth , till they meet their owne ruine . What way in Nature could Pharaoh deuise more exquisite to increase the strength of Israel , and make them populous , than to tye them to their daily burthens ? Whence could Moses haue better deriued his greatnesse in Pharaoh's Court , than from the bulrush cradle floating on the teares of the weeping riuer ? How could Pharaoh haue feared or expected , euen in his own tyrannous decree , proiected for his owne safeguard , and Israels extirpation , to haue found Israel ransomed , and himselfe ruined ? that his owne daughter should preserue that as a Cabinet of pleasure , which Moses mother bestowed on him as a mournefull Coffin ? Little thought Iosephs brethren in selling him to the Egyptians , to haue purchased their own shame , and his future greatnesse . Little thought those Romane Emperours , in their raging persecutions to haue sowne the seede of the Church in the blood of the Martyrs , and haue seene Christianitie most triumphant in her greatest wounds . Little thought Pope Leo the tenth , in sending his Indulgences into Germany , to haue met with such an opportunitie as the peoples discontent , and the Heremite Fryars defeat , to haue stirred vp the hot spirit of Luther , to haue giuen such a fatall blow to his owne greatnesse , and see his tyrannous Hierarchie in such a terrible combustion . Such is the infinite wisedome of that Prouidence , to ordaine worldly policie to afford not onely the aptest instruments , but the exactest opportunities to destroy it selfe ; and there to declare our greatest weakenesse , where we repose our greatest strength . Whence by way of application wee may draw two other consectaries , expressing no lesse apparant footsteps of Gods Almighty prouidence in disposing the affaires of men . First , that in preuention of worldly plots & stratagems he commonly shewes not himselfe but at the last push , and seldome discouers our danger till wee suppose our selues most secure . Had Gods wisedome ranne the course of humane policie , he might haue preuented , as well as defeated Achitophels designe ; he might haue stirred vp Dauids iealousie , betime to haue shut vp Absolon in prison ; or according to the preposterous rules of the Ottonian Iustice , haue rewarded his future treason with a present execution . Absolon might haue failed as well in the first as last precept ; or at least Achitophel might haue read in Absolons disposition , his wilfull weakenesse or inconstancie . But God pursues not ours , but his owne glory , as one who is then most willing to shew his power , when our hopes or abilities can challenge least . 8 Our second Consectary drawne from Gods omnipotent prouidence , is , That God sits not as an idle spectator , but interposeth himselfe as a chiefe actor on the Theatre of worldly actions . It was not only an idle , but a wicked dreame of Epicurus and his followers , that God , busied in the contemplation of heauenly matters , gaue ouer the gouernment of the World to Chance , or Nature : as if he supposed it a Mill or Water-worke , which once framed by an Artificer , and animated by an actiue power , should worke of its owne accord , and preserue in it the principles both of motion and continuance . Which opinion ( for ought that I know ) might bee fastned on our Master Aristotle , who not only in his Physickes seemes to deny a Prouidence ; but in the whole course of his Phylosophy seemes to preferre Nature as a Deitie , whom God should rather serue than command : yet here , should I freely discouer mine opinion , I should thinke our Philosopher mistaken , in diuiding one and the selfe same thing into diuers names . To separate God from Nature is to diuorce Nature from her selfe : which seemes of it selfe absurd ; but to ascribe act and motion vnto the latter , and appoint the former to sit idle as a spectator , or at least as a necessary agent to serue Nature , is more absurd to thinke a finite more excellent than an infinite ; which is strange how so great a wit should once imagine . But we out of the principles of Christian Philosophy , may easily be taught a double concourse of the Creator with the creature : the one Generall , which I hold to bee no other than that wee vsually call Nature : the other Speciall , which humane Ignorance or Admiration hath tearmed Miracle . Neither can reason imagine the naturall generation of things to be any other than a continuate Creation , wherein Almighty God , according to the Aptnesse and Preparation of the subiect , daily ministers new formes , or conserues the same : which the Diuines tearme Preseruation . For to giue a Creature , without Gods immediate concurrence , an abilitie of producing the like or equall substance to it selfe , or by his owne power to deriue out of that first Chaos a new forme or nature , seemes to me to trench too farre on Gods Prerogatiue ; I had almost said , to emulate God in the second part of his Creation . But to leaue this Common-wealth of Nature to its first institution , and enter into the view of mens actions , we shall finde a more speciall concurrence of Diuine prouidence , than in the former . To what other cause else should wee owe that miraculous preseruation of Gods Church , which through the violence of so many ages hath saued it selfe entire , with so small a number , and great an opposition . Time , which hath seene the Rise and Fall of so many famous Kingdomes ; the inuention and decay of so many learned labours ; the erection and defacing of so many stately Trophees ; Time , which in her vast gulfe hath not onely swallowed vp antiquitie , but for the greatest part enuied her historie ; hath yet cherished in her bosome this one darling , and kept a sure register of all her actions . Should I descend to particular examples of Gods concurrence in mans actions , I should sooner lose my selfe , than finde an end . The most irreligious Heathen , through the thicke clouds of ignorance , haue often espied the glimpse of Gods dreadfull lightning , and often quaked at his thunder : They haue felt his finger in their wounds , and acknowledged his strength in their weaknesse : Yea , such hath beene the power of Almighty God , to expose their owne wicked actions as a table of their confession , and extort an acknowledgement of his victorie out of their blasphemy . Iulian , that wicked Apostate , though as politicke to obscure , as malicious to oppose the truth of Christ Iesus ; was yet in the end constrained to shut vp his tyrannie with a Vi●…isti Gal●…leae . In like sort , we reade of Mahomet the second , the first Emperor of the Turkes , that at the siege of Scodra against the Christians , in the defence of so small a Citie against his mighty Army , finding God his enemy , he blasphemously asked by way of exprobation , whether God had not enough to doe in Heauen , that he should interpose himselfe in his affaires on earth ? He that will not deny a God , must of necessity grant a prouidence , and who knowes himselfe , and sifts into his owne will and actions , must needs acknowledge a supernall power , which determines them to good or euill . Here , stood it with my time or your patience , could I proceed to taxe Pelagius , and his latter spawne the Iesuites and Arminians : who imagining our will to be her owne mistresse , haue admitted God no otherwise than as a seruant or assistant ; as though that Almighty power were not authorized to preordaine , but onely bound to second our conuersion Their saluation they would rather owe vnto themselues than grace ; as though they sought the first cause in their own inclination , and expected nothing of God but a Morall and strong perswasion . But although in deede they will deny a certaine and speciall Predestination , yet in words they will grant a Prescience . Here would I willingly aske a question out of my Text : Whether God absolutely foresaw Absolons inclination of reiecting Achitophels counsell , or not ? If they grant the Negatiue , they deny a Prescience : If the Affirmatiue , I demand againe , whether this fore-sight could imply a necessity of euent , or leaue Absolon to his owne free choice ? If the former , they must deny him a Free-will of declining to the other side , which they labour by all meanes to establish : If the latter ; they must eyther acknowledge Gods prescience to bee vncertaine , against the ground they haue already granted ; or at least affirme , that a certaine knowledge may be of such things as shall neuer come to passe . Here the Iesuites are better prouided to shift than answer ; like the subtile Sep●…s , to make an escape by troubling the water : and rather than they would be thought to know nothing , they will say any thing . Where the Scripture shewes no faire countenance , and Reason faints , their recourse to Schoole-subtilties must be their only refuge . But were there no Smith in Israel , yet might these Philistins be entreated to sharpen our sword for our defence against their battery . God ( say they ) from all eternity foresaw the inclination of mans Free-will , vpon which he grounded his decree of withholding or conferring farther grace . Here I must aske againe , Whether God foresaw it in his own decree , or the disposition of the second causes ? If they assent vnto the former , then must this foresight in the order of our vnderstanding , not preuent , but rather second the decree ; which they deny . If they sticke to the latter ( as indeede they doe ) I demand how second causes may be supposed to work , except they were predetermined and actuated by the first ? That second causes worke not in their owne , but their owners strength , is their owne principle ; and to grant them an operation , not depending on the first Agent , were to set an instrument to worke without a hand . I would aske moreouer , Whether God foreseeing Achitophels counsell and Absolons inclination , bad the power to hinder it or not . If so , then was it in his power to foresee what himselfe could hinder ; which checkes the certainty of Gods knowledge , and inuolues an apparant Contradiction . If not , how can we imagine him Omnipotent , which cannot challenge so much power ouer second causes , as to turne and diuert them to his owne vses ? This argument Vorstius and Episcopius found so strong against them , that to backe their absurdity , they must adde apparant blasphemy ; allowing God eyther no Prescience at all , or such as is onely vncertaine and 〈◊〉 ; which impious and grosse opinion I hold sufficiently confuted in the mention . But I haue stayed here too long , and haue farre to goe : wherefore hauing taken a generall suruey of the primary , or chiefe cause of Achitophels defeate , let vs descend to the second causes , which in the next place offer themselues to obseruation . 4 Gods power hath expressed it selfe legible as well in the Book of Nature as of Grace : and naturall Agents ( as you haue heard ) as they deriue their operations from his strength , so they are determined by his will , and directed to his glory . Here we finde Nature in second Agents not set against her selfe , though raised a pitch beyond her priuate inclination ; and the first cause without eyther neede or violence , to entertaine the seruice of the second . Whence , ere we descend to each particular inferiour agent , will arise one generall obseruation : That Almighty God bringing to passe miraculous and great euents , commonly admits the cooperation of second causes . As easie was it questionlesse for that great Architect of nature , who out of waste and emptinesse begat a world , to create , as to command , to cause , as to entertaine the operation of inferior Agents . Here might History shew her selfe prodigall of examples , but neuer bank-rupt : euery moment , in the ordinary course of humane actions , begets some instance or other to demonstrate Gods gracious loue and fauour to the world ; who , able to dash both Policy and Nature out of countenance , is notwithstanding pleased to admit them as his obedient hand-maides . But to expresse the secret cooperation of God , working by second causes , is a matter which hath heretofore staggred Philosophy , and puzled the apprehension of the sharpest and acutest Diuines . Neuerthelesse , so farre forth as the infinite power of God may dispense with mans enquiry , we may reduce the manner of his working to certaine heads ; to decline as much as we can the two enemies of vnderstanding , Obscurity and Confusion . The action then of Gods concurring with second causes , concernes either the beginning , progresse , or end of the same act . In the beginning we may call it either Positiue or Negatiue . The Positiue consists either in the furtherance or hinderance of humane actions ; both which may be either internall or externall . The internall promotion or hinderance is againe diuided into two acts : for eyther it concernes the supportance of the creature , which in the first moment is tearmed Creation ; in continuance , Preseruation ; or the preordination of the Agent , which with our Diuines , against the Tenent of Arminius , I dare to call Predetermination . The externall , is the presentment of some externall and present obiect to the apprehension of the sense , will , or vnderstanding ; which latter acts , concurre as well in Gods hinderance of humane actions : For the same Almighty power , can at once both promote his owne , and hinder mens counsels . This Hinderance is many waies brought to passe ; for either the impediment is cast on our authority , power , will , or state . Our authority of free-working i●… curbed and restrained by the Law , whereof the breach is a sinne : as that of Adam in Paradise , whose liberty could not dispense with the tasting of the forbidden tr●…e . Our Naturall power is checkt by many interuenient causes : first by cutting off the agent from life and being , as that of the siege of Ierusalem by Senna herib , by smiting in one night an hundred fourescore and fiue thousand ; or the bringing of 〈◊〉 the Prophet to 〈◊〉 , by the consumption of 〈◊〉 men by ●…ire from heauen ▪ Secondly , by detraction or diminution of the power ; as I●…roboam was res●…rained from apprehending the Prophet , by the drying vp of his hand . Thirdly , by opposition of equall or greater strength ; as Vzziah was hindred by 〈◊〉 and his fourescore Priests from offering in the Temple . Fourthly , by remouing or subtraction of the obiect , as our Sauiour saued himselfe from the violence of the Iewes , and the Tribune Paul from the conspiracie . An impediment may be cast on our will , either by Gods Predetermining power , which against Arminius we haue formerly maintained , or by some outward perswasiue argument . The arguments , wherewith he vsually dis-swades our will from commencing any action , are commonly drawne either from the Topickes of seeming impossibilitie , and apparant difficultie ; or vnpleasantnesse , losse , and dishonour . By the first , for a while the Scribes and Pharis●…es were restrained from offering violence vnto our Sauiour , because they knew him of the people to be esteemed as a Prophet . In like sort , God heretofore set a barre betwixt his owne people and the Idolatrous Israelites , lest they should trafficke as well sinnes as familiarity . By the second , Iosephs brethren were diuerted from the murther of their Brother , becouse a milder course seemed to serue their purpose . By the third and last , Ioseph was disswaded from adultery with Potiphars wife , and Dauid from touching the Lords ano●…nted . An obstacle may be cast on the act it self two maner of waies ; eyther by taking away the obiect , which with some we haue reduced to the impediment of the power , or by disabling the influxe and power of the agent , in regard of the patient : whereof we haue an example in the three Children , vnconsumed in the fiery surnace . The Negatiue act of Gods concurring , is permission , & is cleane opposite to the other ; and therefore ought to be squared by the same distinction : for as Logicians haue taught vs , Opposites ought to suffer the same diuiston . Onely from hence we must except the impediment caston our actions by the law or anthoritie ; for otherwise would there follow an apparant contradiction , that the same act should be a sinne , and yet no sinne : a sinne as it is by the Law forbidden , and yet no sinne , as it is by the same power permitted . These acts forespoken of Gods concurrence , seeme to pr●…uent and precede the action of an inferiour agent . In the action it selfe , we finde two speciall acts ; the one , an actuall determination of the agent to the obiect , the other , a direction to the end . An instance of the former wee haue in 〈◊〉 cruelty vpon the children , which was diuerted by our Sauiour , by the substitution of another obiect . Of this latter , in King Ahasuerosh , who amidde the spoyles of so many virgin concu●…ines , lighted on Hester , whom Prouidence had marked out to be the preser●…er of the Iewesh nation . The concourse of God , after , and in the end of humane actions , is no other than the direction of the euent to a further purpose : which we obserue in the Iewes crueltie in crucifying our Sauiour ; the execution of whose malice , was found to be the most exquisite meanes of our saluation . But I haue almost lost my selfe in this Labyrinth , whereinto , though Philosophy seemes to haue taught an entrance in , yet Diuinitie neuer discouered a passage out ; as that which begins with mans smallest knowledge , and in his greatest ignorance . Hence are we taught , not so far●…e to trust to Gods prouidence , as to neglect the ordinary meanes which God offers to our industry or obseruation , Hezekiab , though he had already receiued vnder Gods owne hand and seale , a lease of fifteene yeares to the date of life almost expired , neglected neither the Prophets counsell , nor the helpe of his Physitians : and Dauid in this place , a man after Gods own heart , and confident enough of his protection , hath notwithstanding his present recourse to second causes , as preordained of God for Achitophels defeate , and his deliuery . Which second causes comming next in order particularly to be traced out , your fauourable attention will ( I hope ) a while longer hold the candle while I briefly reade them . 5 The inferiour agents concurring to the neglect of Achitophels counsell , are reduced vnto two heads : The impulsiue , and instrumentall . The impulsiue cause which moued God to defeate Achitophels counsell ( so farre as according to the language of men wee may speake of God ) was Dauids prayer , whereby he besought him to confound the counsell of Achitophel his profest enemy . The good vse of prayer amongst deuout and religious men , hath alwayes beene esteemed both the first and last remedie in our greatest dangers , as the surest key which opens and shuts the doore of Gods secret closet . When our friends shrinke from vs , and all worldly stratagems are out of sight ; when dangers present their Gorgon faces as hideous as our feares , and death stands at our elbowes to summon our appearance to the last arraignement ; only prayer is left to intercede as a gracious Orator , and effectiue aduocate . Though Achitophel in wit and industry would shew himselfe a politician , yet Dauid in sanctitie must expresse himselfe a Prophet : and though Absolons hopes are grounded on his worldly strength , yet Dauids strength is erected on Gods protection . Neither in his sacred ●…iaculation , where in he addressed himselfe to Gods will and mercie , was his desire vntutured , or his deuotion ignorant . Hee kn●…w to whom he spake , and obserued a distance : as fearing lest his religious zeale might seeme vnmannerly if vnseasonable . The greatest offices are commonly subject to the greatest solaecismes , and Prayer , deuotions must trusty messenger , if not well directed or acquainted with her Embassage , may soone degenerate into superstition . But so well instructed was Dauid in this religious courtship , as if the end of his suite had been others institution , and his example our rule . Whether we respect the Author , ●…nd , Obiect , Time , or Forme of his earnest petition , wee shall obs●…rue him as discrecte as religious , as one which ow●…d his oraizons as much to knowledge as deuotion . First we find his prayer neyther to be ignorant , nor hypocriticall ; but as proceeding from a generous and vncorrupted heart , vsh●…red in by sinceritie , and accompanied with contrition . He measured his meditations rather by weight than number . Hee was not taught , as a Popish peniteutiary , to count his beads in stead of his prayers , and make his fingers the intellige●…cers to his faith . Hee knew not so much complement as the Diuels formall Courtiers , who desire as little to bee beleeued of God , as vnderstood of men ; and esteeme praier rather as a decent formalitie , than a religious exercise . Secondly , the end of his Prayer , was , no other than the preseruation of his people , and his owne defence : neither in his own defence sought he reuenge but iustice ; his prayer was not directed against the person , but the sinne ; neither his desire ( for ought I see ) so much in the ruine of Achitophel , as the diuersion of his policie . Tur●…e ( saith hee ) the wisedome of Achitophel into folly . We finde not in this forme the affected curses of the Romish Synagogue , which rauing 〈◊〉 at the time dogging him in his way , might as easily haue taught as Dauid suffered . But the Pope perhaps may command what Dauid neuer durst to entreat of God : And what is a King and Prophet to Christs vniuersall Vicar ? or Dauids prerogatiue to his Supremacie ? Too much might it be thought for Dauid to banne or excommunicate a gracelesse Sonne , or a rebellious Subiect : yet may it perhaps seeme too little for Peters successor , in whose hands are the keyes of heauen , hell , and purgatory , to shut and open at his pleasure . Loath I am ( beloued ) to ieast in earnest , or turne a serious blasphemy into a pleasant Irony . But nothing workes vs more , than our shamefull actions : and the same power which turnes humane wisedome intofolly , makes it vnto men ridiculous . To bewaile folly with Heraclitus , argues charitie ; and yet to laugh at it with Democritus , can be interpreted no sinne but iustice . Thirdly , the obiect to which Dauids prayer was directed , was no other than God himselfe , as one best acquainted with his 〈◊〉 , and most able to relieue him . Had 〈◊〉 〈◊〉 tought the complement of our Romane Courtiers , o●… the religious mysteries of 〈◊〉 , hee might haue prepared Gods ●…ares before , by the meditation of some 〈◊〉 , or at least haue made pr●…nision of some 〈◊〉 〈◊〉 , to 〈◊〉 him safe from danger . The holy Legend ( had he liued in these riper times ) might questionlesse haue instructed him in the particular ●…ffices of each Saint , as well as the ancient Romane records in the prerogatiue of each inferiour De●…ie . A thousand to one but some humble S. Francis would haue been singled out to deliuer his petition ; or some charitable S. Thomas Becket , who could not deny a Parrat his assistance , would haue been m●…ued with the petition of a King. But Dauid ( it seemeth , better kn●…w the King himselfe , than these his Courtiers , and neglecting these inferiour officers , presents his suite to ●…o other than God himselfe , whom neuerthelesse hee found ( if wee beleeue Scriptures ) facile enough both to heart his prayer , and grant his request . Fourthly , the time and opportunitie of his prayer cannot but minister somewhat to obseruation . Hee deferred not his petition , like a malefactor on the 〈◊〉 , or a prophane Sea-man in perplexitie , to the last extremitie : but he begins where desperate and carelesse sinners would ( at least ) desire to end . No sooner had Fame , as a swist Pursiuant , euertaken Achitophel in his renolt , but he makes his 〈◊〉 to Almighty God , as one who knew well that it was his office rather to gouerne than obey Destinie . The same hand of vengeance which by Moses entreatie was restrained from the ouerthrow of the idolatrous Israclites , and by a generall prayer and repentance from the desolation of Niniuch , hee could not imagine either slacke or impotent in defeate of his enemies , or defence of his faithfull seruant . Fifthly , wee obserue his prayer to bee short and pithy , not tedious and impertinent ; as thinking it meerer that his heart should dictate to his tongue , than his tongue interprete to his heart . His prayer was not crude and vnconcocted , abounding with as many Tautologies as words , but seasonable and Patheticke , expressing no lesse than his earnest desire , and directed no further than the present purpose . Here , as our Sauiour in the Gospell heretofore taxed the Pharisees of long and tedious babling , might I proceede to reprehend some Pharisees of our time , were I sure to bee mine owne interpreter . But I am much affraid , lest , through the sides of a few factious and fantasticke spirits , I should be suspected to wound Religion . The sixt and last circumstance in Dauids prayer , was , that it proceeded from him extemporary , as best suting with an extemporary and sudden accident . Hence our moderne Masse-priests might haue beene taught a more profitable Art of Prayer , than the sale of set Liturgies for all occasions . No inuention of man could euer proue so infinite as to sift the precise corners of euery mans conscience : neither is it in the wit of man , but God , to dictate a present forme for all future accidents , and prescribe a speciall Antidote against all temptations . Herein commonly the Physitian shewes himself no sooner than the disease , as one who would haue vs depend rather on his present fauour , than our premeditated counsell . And in such cases I take that of our Sauiour , [ Dabitur in illà horâ ] to be vnderstood . Neuerthelesse from this , or other the like eiaculatory prayers , warranted by Scripture , and practised by holy men , little ground of argument can the Brownists take for their opinion ; who admitting no distinction betwixt publicke and priuate prayer , would haue all to proceede from an extemporary and sudden meditation . As though God could not as well direct our studie , as strengthen our deliuerie ; and there were not a place as well for attention to follow , as inuention to dictate in our Deuotion . For the confutation of which mens vnwarrantable industrie , we neede go no further than our Sauiours own example , who prescribed vs a set form of Prayer ; or Dauid at least , of whom we now speake , who hath left behinde him so many sweet and diuine meditations , as a testimony of his sanctitie , and a patterne for our imitation . Hitherto ( beloued ) haue I discoursed of the Impulsiue second cause of Achitophels defeate . The instrumentall causes , whereunto my method in the next place is engaged , concerne either the immediate preuention of Achitophels designe , or discouery of it to Dauid and his Army . The former consisting of Chushai's loyalty and Absolons weaknesse , discouers vnto vs as well the character of a trusty Subiect , preferring his Kings safety before his owne ambition , as of an vnexperienced young Prince , more willing to hearken to the voice of flattery , than wise direction . The latter , Gods power in the weake simplicitie of a silly Ma●…de , the instrument of this discouerie . In the briefe touching of which points , I hope to finde your patience a little more propitious than the time . 6 As much as the dignity of a King transcends the Subiect , is the obligation of the Subiect to his King : neyther is the duety lesse we owe to the safety of our Soueraigne , than the safeguard wee challenge in his protection ; as the center , next vnder God , from which we deriue our honours , and to which we owe our seruices Of this duety , Chushai , Dauids trusty seruant , was not ignorant , neyther was his knowledge better tutoured than his industry . The same hand of Kingly munificence which dispensed him his honours , pointed him out the li●…es of his obliged loyaltie ; neither was hee more slacke to obey than Dauid to command . Returne into the Citie ( quoth Dauid to Chushai ) and say vnto Absolon , I will bee thy seruant , O King , as I haue beene thy fathers seruant ; so shalt thou defeate the counsell of Achitophel . Almighty God , who formerly heard Dauids prayer , directed his aduice , and Chushai's industrious loyalty . In vndertaking of which designe , wee shall finde Dauid blessed in so good a seruant , as Chushai worthy of so good a Master ; whose carriage of so dangerous a businesse in so honest and discreet a fashion , seemes to coppy out vnto vs all the offices of an honest politician . In the first place , we finde his obedience and resolution , neither shrinking from the awfull lookes of danger , or forfeyting his Masters trust . The apprehension of an vnexpected friend , or reconciled enemy , might haue betrayed his errand to watchfull iealousie : suspicion might haue called his very lookes to examination , and guilty feare , the childe of treason , might haue deliuered him ouer as a spie to present execution . Achitophels deep in sight in State affaires , and Absolons confidence in his oraculous aduice , might haue eyther sounded his disposition , or dasht his counsell out of countenance ; and then should he find his best seruice rewarded with death or torture : at least , had his message met the best successe , and ransomed his Master Dauid from so imminent a conspiracie , yet , according to the rules of worldly policy , he could not yet suppose Absolons iealousie more dangerous than Dauids obligation . Princes , vnwillingly owe courtesies greater than themselues , and commonly preferre a bank-rupt debtor , before an ouer-deseruing creditor : as if the very sight or remembrance of a beneficiall friend , should seeme a perpetuall exprobation of ingratitude . A smaller disparagement it seems among worldly Tyrants to want Iustice , than Power ; rather to bee thought willing to offend , than not to be thought able to requite . These obiections vrged to Chushai's likely coniecture and politicke obseruation , might easily haue checkt his forwardnesse in Dauids seruice , and strangled his resolution in the very birth . But he out of a cleare and couragious spirit , neither feares an enemy , nor suspects a friend , nor seekes his dutie abroad in other mens forecasts , which he might finde at home in his owne bosome . In the second place , we may obserue his trusty loue to his Master Dauid : occasion might here seeme to smile on his aduancement , and Absolons growing fortunes , as the rising Sunne , might haue tempted his ambition : Dauid seemes ready to depart , and Absolon to enter the Scene of life and soueraignty : and who , in policie , would not rather chuse to haue his fortunes to liue in Absolon , than dye in Dauid ? To haue betrayed the fathers trust , might haue ingaged the sons affection ; and to raise himselfe a fortune out of his Masters ruine , though the greatest breach in the lawes of loyalty , had seemed one of the chiefest Maximes in the art of Policie . But hee , as a faithfull subiect , respects not what he might , but what he ought ; not so much what occasion might seeme to offer , as what religion might be knowne to iustifie : as one who would rather owe his misfortunes to his trusty seruice , than his preferment to dishonest treachery . Thirdly , we may note his secrecie and discretion in managing so dangerous and great a proiect . He inuaded not the young Princes eares with a sudden and vnexpected on-set , or like an intruding Polipragmon , shewed himselfe more officious than wise , to out-runne the goale , and let slip before occasion . He expected , not preuented his opportunity ; and suffered Absolon to aske , before hee thought it conuenient to giue his counsell : that Absolon might seeme more indebted to Chushai's wisedome , than Chushai to Absolons approbation . Neither in his aduice did Chushai shew himselfe factious or vnmannerly ; hee seemed onely to dislike Achitophels direction in this one designe , not without a silent acknowledgement of his former wisedome . The counsell ( saith he ) which Achitophel hath giuen at this time is not good . The aduantage of Achitophels reputation amongst those that had tryed his policy , & of the peoples preiudice of such as should contradict , taught Chushai's discretion to disapproue rather the counsell , than the counseller , and mitigate his dissent with some colour of former approbation . This designe , inspired by God himselfe , directed by Dauid , and practised by Chushai , seemes to giue warrant to this obseruation , That there is as well a good as an euill policie ; as well an honest and discreet conueyance of our actions , grounded on religion , as an indirect proceeding ingaged to vnwarranted and vnlawfull actions . Hee that would haue vs to be innocent as Doues , hath taught vs also to be wise as Serpents ; and he that dispenseth vs the means to atchieue our ends , permits vs also the proper and best direction . But how precisely to diuide betwixt an honest prouidence , and vnlawfull policie ▪ neither on the one side to violate Gods precepts , nor on the other to neglect our own right , seems a matter as curious to determine , as necessary to vnderstand . To be Gods seruant and the Times , at once , seemes incomparable ; esp●…cially , in such a disorderly mixture of humane actions : in which ( as Bodin would counsell vs ) it behooues a wise man to shew himselfe as various as the season . We cannot command , but obey occasion . The meanes and opportunities whereof Statesmen take aduantage in defeating of their opposites , are rather found than chosen ; and the manner and direction of our proiects rather prescribed vs by chance than skill , as such whose causalitie depends not on our will , but obseruation . Neuerthelesse between the iniquitie of our times , and the strictnesse of a good conscience , a space is le●…t wide enough to giue a passage for a religious & wise discretion : and by how much the plots of men , and changes of State seeme more dangerous to Gods children , by so much is their care and prouidence , in declining the snares of the wicked , the better warranted . For God condemnes in vs as well the neglect of our care , as his prouidence ; as on●… whose wisedome workes seldome without , but with and in our industrie . 7 The second instrumentall cause which shewes it selfe in the priuation of Achitophels counsell , was found in Absolons inclination . Achitophels proiects hauing long since past the first conception , are now come vnto the very birth : but Absolons vnexperienced youth , as an vnskilfull midwife , made it abortiue in the deliuery . The ground of his errour I can interprete to be no other , than the vsuall disease of Princes , who had rather bee soothed than aduised , and haue eares more facile to the tongue of flatterie , than the heart of loyaltie . Flattery by Tacitus , was well termed the old sicknesse of the Romane Common-wealth , as the loue of flatterie , the staine and blemish of the wisest Emperours . Those whom neither the sword could conquer , nor treason vndermine ; whom neither pleasure could allure , nor riches perswade , nor greatnesse tempt to the least dishonour , onely flatterie could bring into subiection . For as the obiect of flatterie , selfe-loue , is most vniuersall , and no where excluded humane nature : so adulation in it selfe , euery where , findes occasion to enter without resistance or impeachment . And whereas all other vices are countermanded and checkt by their contrary vertues , this one seemes to challenge a prerogatiue aboue vertue her selfe , in that she findes acceptance among her enemies , and growes stronger by opposition . No maruell then , if Absolons youthful weakenesse , vnable to endure the siege of so puissant a beleaguer , reuolted from Achitophels ( as I may say ) irreligious loyalty , and yeelded to Chushai's pious flatterie . Chushai's adulatory counsell wee may obserue to consist in three especiall circumstances . First , that he perswaded him to enter the field in his owne person , and make himselfe the owner as well of the victory as the Soueraigntie ; as though it had seemed a matter not becomming the greatnesse of a King , to owe the honour of his Scepters to the valour of a seruant . Secondly , in that in his aduice hee seemed more firmely opinionated of the peoples loue , and Absolons popular estimation . What wee desire , that wee easily beleeue : neither prize wee our periections dearer in themselues , than in other mens admiration . Our vertues neuer please vs better , than when , by reflection , they seeme augmented in the false glasse of popular opinion . Neither shall Sophocles the Tragedian , bee so well accepted in describing mens manners as they were , as Eu ipides , who presented them as they should be . More honour found Homer in expressing mens manners to the best , than Hegemon to the worst . And howsoeuer the two famous Painters , Pauson in limming out the most deformed , and Cleophon the most semblable and likely Pictures , expressed in their worke as much art as industrie : yet who with Polignotus , so cunningly can handle his pensill , as to paint out mens best parts beyond truth or existence , shall easily purchase the reputation of the rarest workemanship . Thirdly , Chushai's counsell seemed more to aymeat Absolons honour and magnificence , in that he perswaded him to oppose his Father Dauid , rather by open strength than vndermining policie . For Absolon to haue entrapped his Father Dauid by a secret ambush , had beene termed rather a treason than a victory : and by how much the field is more ample than the closet , seemes a clancular conspiracie , inferiour to an open hostile opposition . To scrue himselfe into his Fathers kingdome by cunning engines , might derogate from his valour , and obscure the glory of the conquest . A pitcht field would be thought the best scene , whereon honour ought to display her Ensignes , and the sword the most graceful actor . These adulatory suggestions of Chushai , howsoeuer preiudiciall to Absolons designe , had neuerthelesse the aduantage of Achitophels well wayed policy . For as sicke and queafie stomackes had rather appetite should vmpire their desires , than iudgement ; affecting for the time , rather to be pleased than profited : so Chushai's aduice tempered and seasoned , ( as it seemes ) to Absolons vain-glorious and ambitious humour , was as soone swallowed as suggested . From which example , practised by Chushai , and paralleld by the like in●…ances in all times and histories , will arise this obseruation : That flatterie is the most exquisite and dangerous policie . A proposition requiring no other confirmation , than common practice ; wherein we esteeme those ax●…omes established as the most vndoubted truth , which by ordinary experience are found most succesfull . A happy successe is that which crownes our actions ; neither is our naturall knowledge more indebted to sensible experiment , than our politicke to ciuill obseruation . Hence an ordinary path , by policy , seemes to be troden out to all preferments , through the back-doore of adulation , through which , euery base and vndeseruing Parasite shall finde an easie entrance , while desert , waiting for a turne at the fore-gate , shall freeze ere it obtaine admission , and pine away in fruitlesse expectation . No maruaile then , if flatterie , which some haue tearmed the eight liberall Science , haue gotten the start of the other seuen , hauing beene tried to be most compendious and readie way to all aduancement ; at least one , to whom all other professions owe their grace , and direct their seruice . The curious workemanship of artificers , the subtile nets , and pleasant dreames of Philosophers , the hyred voyces of Lawyers , the sugred pils of Physitians , the sett and formall grauitie of Diuines , the oylie tongues of Courtiers , the scraping legges of Peasants , seeme all corriuals in courting this proud Mistresse , and prostituting their seruice to adulation . Here ( Reuerend and Beloued ) might I in modesty aske of you , as sometime the King of Israel of Elisha the Prophet , Father , shall I strike ? But your grauity checks my swelling passion , and seemes to answer me with the same Prophet , Thou shalt not strike . What , wouldst thou smite them whom the Lord hath made already capti●…e ? I am no shamelesse Cham , to discouer a fathers nakednesse , no remorselesse Nero , to open and expose the entrailes of my mother . The vaile of Charity is in my hand , to couer a multitude of sinnes , if I chanc●… to meet them in my passage ; yet had I rather euer to shut mine owne eyes , than behold mine owne sorrow , and my mothers shame . With Noahs two modest sonnes , I purposely looke awry and goe backwards ; not so much as to see that , which I haue no hands to hide , no browe to iustifie . Should I wander with Acteon in so wide a forrest , my vnwarie eye-sight might vnhappily glance on Diana naked , and make it selfe guilty , as well of danger as obseruation . But casting mine eyes on this learned and graue assembly , me thinkes I could promise my selfe as much liberty to speake , as truth prerogatiue to warrant . Can any prescription pleade a stronger immunity from the yoake of flattery , than the charter of the Muses ? or any nation vnder heauen vaunt of a larger freedome , than the children of the Prophets ? and yet here I may well feare , lest my obseruation may betray flattery to discouery , and my language to exception . Affraid I am almost to open mine eyes and looke abroad , lest I should espie flattery dispensing offices , conferring dignities , conniuing at offences , violating priuiledges , debasing worth , disgracing learning , and vndermining honesty . Flattery is not alwayes clothed in the same weeds or colours ; she can put on blacke as well as white : in the seate of Iustice she can shew her selfe in purple , in the Court of Princes shee can strut in gaudy silkes , and ( for ought I know ) in the chiefest place of learning and religion , can shrowd her selfe in scarlet . There was a false Lucifer among the Angels , a wicked Saul among the Prophets , a trayterous Iudas among the Apostles : and an easie inquiry , might heretofore , haue discouered a scycophanticke Shaw among the Doctors . — Satis esse vid●…sse , reuertor . If adulation should bee now found to soiourne in our Cloysters , I could wish , by Chushai , shee should be taught her best office , which is the common good , and the Princes preseruation : so should wee neuer feare that censure , which Tacitus giues of the Romane Senators liuing vnder Tyberius , That they ambitiously stood vp in Senate , and stroue to out-vie one the ther in seruile basenesse : much lesse should we deserue to bee laught at with those Thebans , who ( as we reade in Iustine ) fawning too much on Philips greatnesse , bought their new protection with the losse of their ancient libertie . But I haue too long intangled my selfe in this discourse of Flatterie , wherein ( I feare ) I haue neither obserued the time , nor flattered your patience . I must now briefly descend to the instrument of the discouerie , which in the next place presents it selfe to examination . 8 Almighty God , in bringing to passe matters of the greatest moment , rather makes than findes the fittest instruments ; as one who would rather haue the subiect indebted to his choyce , than his choyce to our estimation . Hee , to whom it was as easie to create as suborne a creature , could as well giue as take occasion , and for his sacred purpose as soone fortifie the weakest , as single out the strongest . Achitophels politicke aduice suggested to Absolon , defeated by Chushai , communicated to Zadocke and Abiathar the priests , is at length by Dauids seruants , discouered by a Woman , a silly Maide , whose vnexperienced youth , vnable sexe , and meaner estate , could expresse no other character than weakenesse ; is notwithstanding design'd out by God as the choysest instrument of securing the state of Israel , and a Kings deliuerie . The rarest workemanship is commended as much by the worst , as the best instruments ; and it is Gods frequent practice ( to speake with the Apostle ) to make knowne the riches of his glorie on the vessels of his mercie . Our Sauiour Christ , to whom all the Kings and Emperours of the earth owed obseruance , whose least alliance could haue royalized the basest familie , was pleased notwithhanding as an inmate to make himselfe a passage into this world through Maries neglected wombe ; his cradle was no better than a cribbe , and his first entertainment no higher than Iosephs fortunes . Neither was his birth a better argument than his life and actions . He might haue breathed in the ayre of some Princes court a kingly education , or committed the tuition of his youth to the institution of the learned Doctors : Rome was then in her pride , and set the foote of her magnificence on the necke of the proudest nations . Athens , the mother of the Grecian wisedome , had long ere this triumphed in her fruitfull and glorious off-spring : And the Scribes and Doctors at Ierusalem , sitting in Moses chaire , could haue challenged a right beyond the Delphicke Oracle : and yet we find neither his knowledge fathered by the most famous teachers , nor his manners indebted to the seuerest institution . The shop of a Mechanitian seemed his first Academie , the Publicans and sinners his familiar hosts and friends , and the poore fishermen , returning from their broken nets , admitted into the number of his choice Disciples . By which , wee Christians may be taught , not to repose so much confidence in the strength of our mighty and great confederates , as to neglect the industry and good will of our weakest and meane associates . Virgils silly Gnat could awaken the sluggish shepheard from his improuident slumber , to decline the approching Serpent ; and the impotent Pismire hath bin taught to rouze vp the sleeping Lion , to make an escape from the hunters snares . Thus wee finde the chaine of God Almighties prouidence linkt together by so many dependant causes , began in Gods counsell , seconded by Dauids prayer , continued in Chushai's loyaltie , and Absolons weaknesse , shut vp at length in the action of a silly Maide : which as an introduction might leade our discourse a Scene further , to the last Catastrophe , and Achitophels bloudy Tragedie : to which , hauing so much at this time trespassed on your patience , I shall ( God willing ) engage my next exercise . HEe must needes runne , whom desperation leades , and the Deuill driues . That old Serpent that first set mischiefe a worke , scornes as much to retire , as delights to perseuere , and neither slackes or stops his pace , till he finde the place of execution . How far his wicked industrie hath gone hand in hand with Achitophels treacherous designes , your present memory may witnesse , in my former exercise , and your attention . The defeate of his pernicious counsell , with the causes presenting themselues to the horrour of a guilty conscience , seconded as well with outward disgrace as inward discontent , turnes his owne weapon against himselfe , and makes his policie ▪ the most exquisite instrument of his owne destruction . This great Politician , whom ( as the Oracle of God ) the people of Israel had neuer suspected of inconstancie , or accused of indiscretion ; whose wise seruice had instructed Absolon in all his parts , and so iudiciously ( as it were ) chalkt out vnto him the way to soueraigntie , might seeme to deserue more in the eyes of Absolon than misprision . What lesse reward can our best industrie expect , or gratitude expresse , than acknowledgement or approbation ? What greater euidence of present abilitie can our vnderstandings minister , or our hopes promise , than the stampe and seale of our former actions ? Had Chushai euer shewed himselfe so wise , or Achitophel so weake , that Chushai in the scale should ouerpoize Achitophel ? Shall the fancie of a shallow Courtier conquer the wit and experience of so great a States-man ; and the smooth tongue of flattery , ouer-reach the deepe grounds of a settled iudgement ? What then remaines for Achitophel , than by his sudden flight to expresse his noble indignation , and foreshew Absolons ruine in his owne ? He will hang himselfe first , to teach Absolon the way to the same end ; and to out-strip him in the last act , rather politickly preuent , than basely feare the shamefull stroke of execution : And Achitophel saw that his counsell was not followed , &c. 2. The Scene whereon we now enter , containes the last actions of Achitophel , whose Catastrophe shuts vp all in his shamefull end , and honourable buriall . The actions preceding his death , are expressed in these foure circumstances . 1. That he sadled his asse , 2. That he went home , 3. That he put his house in order , 4. That he hanged himselfe . In the first , we may obserue his Tyrannie , in imposing on his silly Asse the burthen of his transgression . In the second , his Treacherie , in leauing his Master in his greatest extremity . In the third , his worldly Prouidence , in preferring the preseruation of his temporall estate before the preseruation of his owne soule . In the fourth , his desperate execution of himselfe , in distrust of Gods mercy , and daring his iustice to the last extremity . The latter clause concernes his ceremonious funerall ; which , howsoeuer in it selfe a passion , as we respect Achitophel as the subiect : yet so farre as it may haue reference to his former testament and ordination , wherein this may seeme included , it may be termed an action , wherein he shewed himselfe ambitious , to file and furbish ouer the staine of his shamefull life and end , with an honourable buriall . These are the lists of my present meditations , wherein as God shall enable my discourse , and your Christian patience second , I shall proceed in order , and first of the first [ He sadled his asse . ] 3. So contagious hath been the sinne of our first Parents , that it not onely vsurped iurisdiction on mankinde , the spawne of our Father Adam , but inuaded , without resistance , natures vniuersall Monarchy : in so much , as the Heauens , Elements , Plants , and Beasts themselues , by the diuine institution of their creation , as disdaining to serue ingratitude , are by the Apostle , said to groane vnder their tedious burthen , and desire to bee at liberty . Why the creature should desire this freedome , foure reasons are alleaged by Peter Martyr on the Romans . First , because of his perpetuall turmoiles & labours , seruing onely for the vse of man. Secondly , because they together suffer the same affliction . Thirdly , out of the sympathy and fellow-feeling of one anothers aduersity . Fourthly and lastly , which is the greatest of all , because they are constrained to become the seruile instrument of sinne , and by consequence , the subiect of Gods fury . This wrath of God , though general ( as we haue said ) to all the creatures , we find no where more legible than the silly Asse ; a beast created , as it might seeme , to torture it self , to supply the defect of mans industry : wherein , according to the Egyptian Hierogliphickes , nature seemes to haue patternd forth vnto vs the exact image of Patience , Fortitude , and Frugalitie ; gifts not vnworthy the choice of the most generous temper , had not the sinne of man exposed them rather to scorne than imitation . Such is the vnchristian censure of our supercilious times , who disdaine to salute vertue , except shee come accoutred in golden garments . Of this poore creature notwithstanding , whereof they scorne the name , they cannot want the vse . The ignominie of a seruile disposition is the reward of his best seruice ; the profitable fruits of his painfull industrie , the glorie and improuement of his Masters ambitious husbandrie . If such iniustice , offered by a man to a seruile beast , seeme opposite to the lawes common equitie , which commands euery thing his owne : how huge in the eyes of euery Christian Iudge swels their tyrannie , who command their seruants and inferiours to carry the burthen of their transgressions ; as though they meant to ride them on the spurre with themselues to hell ? The obedience of Achitophels Asse to serue him in this wicked action , was onely passiue , as of one to whom the law of nature had prescribed no other rule than his masters raines . But the sacred image of God , stampt in the reasonable soule of man , is to vs both law and libertie , as well to preserue the rights of Magistrates , as our owne priuiledge . An obedience we iustly owe to our superiours both actiue and passiu●… , so farre forth as it may stand with the right of nature , and Gods honour , as that which God expresly commands , and no communitie can want . But when the sword of the Magistrate pretends a title to any part of diuine prerogatiue , it findes alwaies , in the way of resistance , the right of the cause , or sinceritie of a good conscience , whereon , as on a rocke of Adamant , it may sooner hacke it selfe to pieces , than make a breach for entrie . Hence wise Magistrates may be taught to exact no more of their inferiours , than their commission from God dares to countenance , or their duty to him commands : much lesse in regard of their owne worth , to sleight the good offices of the meanest seruant . Our consciences and opinions are seldome so flexible , as our ioynts to fawne on greatnesse : neither is the iudgement of the wisest gouernour able so much to challenge a Monarchie in the weakest vnderstanding , as to command opinion . Balaams Asse could see the Angell of the Lord with his sword drawne against him , when his Masters eyes were shut ; and therefore had good reason to leaue beating his poor beast , when he opened his mouth to preuent his danger . But if any wise Christian desire the ministeriall offices of these seruile creatures , let them imitate the example of our Sauiour Christ , who came meekely on an Asse riding into Ierusalem , where the Ensignes of gracious acceptance , and the shouts of H●…sanna's applauded his arriuall : Not as Achitophel , who arose in haste , and went home to his house ; not like our Sauiour to saue , but like himselfe to betray his friend : which is the next circumstance which awaits our obseruation . [ And hee arose , and went home to his house . ] 4 The truest touch ▪ stone of friendship , is aduersity , which commonly vnmasketh our enemies to discouerie ; and singles out our best friends for triall . Here Achitophel , as an ill actor , fainted in the last Scene , and chose rather to shew himselfe what he was , than what he ought . His master Absolon , whom he had engaged to so great a danger , he left to greater . Sinke he might or swimme for him , as the windie gu●…t of his new counsell , or the inconstant tyde of occasion pleased to befriend him . His great hopes , grounded on the rise of Absolon , hauing promised so much in the bud , beganne to wither ere they saw the blossome : And a vaine proiect it seemed vnto him to venture with a banckrupt , and out of his masters blasted field to expect a haruest . If Absolon will needes wed himselfe to his owne will , and his seducers counsell , let him runne his owne hazzard ; Achitophel stands engaged no farther , than his owne direction . If Absolon fall so short of his ambitious wishes , as Achitophels wise augury , let him suffer alone himselfe , as not deseruing Achitophels pitie or societie . Hee was once warned , and therefore twice armed , to withstand so weake an assailant as Chushai his fained friend . And why shall Achitophel shew himselfe so superstitious to obserue him , who neglects himselfe , and sleights his friends ? Two dangers here offered themselues at once ; the one the desertion of his young master , the other the neglect of his owne estate . But with a Politician the choyce is easie ; and therefore it is time to hye him home , to order his owne house , which had left the Common-wealth in a combustion . His master might as well finde him absent , as neglect him present , and sooner meet him in his death than counsell . From whose example , a good Christian may be taught so much policie , to trye his friends in aduersitie , ere he trust them in prosperitie . Those vermines which vndermine the house , are taught to runne from the ruine , and quit that mantion which preserued them , because they neuer loued it further than it serued their own purpose . But a true friend hides himselfe as a glow-worme , obscured in the day of prosperitie , to reserue his light for the obscure night of aduersitie . Chushai , as wee haue formerly shewed , had lesse reason to suspect Achitophels head to want Absolons arme , than Dauids arme to want direction : yet to preferre the loyaltie of a friend , hee chose rather to cast himselfe on rash aduenture , than knowne experience , and hazzard the shipwrack●… of himselfe to saue a friend . If any man should demand how farre friendship may challenge a iurisdiction in our conuersation ? God will answer , that he must first ioyne ere we shake hands . A true and iust amitie shines not so much in the subiect wherein it growes , as on the subiect whereon it workes ; as that which desires not so much to purchase , as to deserue applause . It was a poore shift of Naaman , out of the sinceritie of his vnfained loue , to excuse his fained Idolatrie in this sort : When I come into the Temple of Rimmon , and my Master boweth downe to the image , and leaneth on my shoulder , and he leaneth down with me , the Lord be mercifull vnto me in this thing . Had his eye offended him , or his hand mistooke his message , he had not only sufficient warrant , but command to pluck out the one , and cut off the other : Much more are we warranted to dissolue the strongest contract betwixt outward friends , where God shakes his rodde betweene a friends impietie and our affection . But neither of these motiues found footing in Achitophels designe . Had the distrust or dislike of his Masters cause disswaded furtherance , he had not suffered him so farre to runne beyond preuention . Had his motiue afterwards grounded it selfe on iustice , hee might haue turned his counsell another way , rather to his masters good than his own ruine ; at least , by his submission he might haue pieced vp this breach of Treason , and haue cast his fortunes on so fauourable a calme as Dauids attonement , with his deere , though rebellious , Absolon . But Absolons case was desperate , his owne treason euident , Dauids remissiue pardon vnlikely , his own house vnsettled : and therefore out of the grounds of his own worldly policie , he thought it more expedient to arise and go home to his house , and set his house in order . Which is the third , and comes next in order to be handled . 5 In setting of Achitophels house in order , wee may by way of explication , obserue two points . First , what we ought to vnderstand by his house : secondly , wherein this ordering of his house consisted . A house so far as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the originall language renders it , signifies as much as an Artificiall receptacle fitted for habitation : whence afterward by an apt Metonomie , expressing the place containing for the persons contained , it was taken for a Familie , as we finde in Scripture mention made of the house of Saul , and the house of Dauid : in which sense 〈◊〉 or a house , is by Aristotle , in the first of his Politickes , defined to a daily ●…ocietie of people dwelling together . And howso●…ner the name of family among the ancients seeme to deriue his originall from the s●…cietie of diuers seruants , liuing vnder one roofe and regiment : yet vse hath taught it so far to enlarge it selfe , as to signifie a companie , consisting of three essentiall parts , to wit , of the Husband and the Wife , of the Father and the Sonne , of the Master and the Seruant ; the due administration of which , wherein euery member answers in harmonie to preserue the whole , we call Oeconomie or good husbandrie . An institution founded on the law of nature , as the first and strongest band of humane societie , and the first ground-worke of a common-wealth . The setting of such a house in order , which is the next point to be scanned , is either the generall administration of a family , which wee may call husbandry ; or else a finall determination or ma●…ters , as we would they should stand at the time of our death , expressed in our last will and testament . Herein Achitophel , although a wicked caitiffe , scarce deseruing a good Epithete , seemed to shew as much piety as policy , in settling his estate by prouidence while he liued , which after his death , might be shipwrackt by dissension or confusion . So much of the image of God he had left vndefaced in him , as to shew him some obscure glimpse of eternity , to seeke that being in posterity by propagation , which the times disasters were readier to cancell than preserue . A president surmounting the example of many Christians of our times , who imagining all the world to be borne for them , and them for themselues , neglect former presidents , and stop the passage to all posterity , as if the line drawne out so many ages from their first father Adam , should breake off with themselues , and attaine its highest pitch in their perfections . It was a noble , though arrogant reply of Iphicrates to Hermodius in Plutarch , boasting too much of his continued line , and ancient nobility ; Nobilitas mea in me inc●…pit , tua in te desijt : wherein hee vaunted himselfe by prouidence and vertue to haue so much improued , as the other to haue decocted his fortunes and an ancient family . To lend posterity a head , may to a wise man seeme a greater glorie , than to borrow from ancestry a taile ; and on the other side , to play away in sport our predecessors labours , a greater dishonour than to pisse on our Parents ashes , or raze their monuments . Amongst all the temporall blessings of Almighty God , promised or deriued as rewards to his faithful seruants , I finde none greater in holy Writ , than the multiplying of their seed , and spreading of their family . Behold ( saith God to Abraham ) I will make of thee a mighty people : And that which God in his especiall fauour prizes , as so great a guerdon to his best fauourites , shall vnworthy man esteeme a trifle , and value so farre below the rate ? He that prouides not for his famili●… , is worse than an Infidell , saith the Apostle . Not ( I suppose ) that a prouident Heathen was absolutely to be preferred before a negligent professor : but that in this comparison of settling a mans estate after him , in regard of posterity ; a wise Infidell might challenge a precedency before a carelesse Christian ; according to that of our Sauiour in the Gospell , The children of this world , are wiser in their generation than the children of light . Herein Achitophels policy shooke hands with honesty , which seldome met before in consort : but no sooner could they meete , but part ; as if they meant to meete no more . He settled his worldly estate on earth , but forgot his eternall hope in heauen . He reserued to himselfe out of all his legacies , the worme of a guilty conscience , which he could as well shake off as himselfe ; which leades our discourse to a second obseruation , arising from this point , That worldly wise politicians proue most vnprouident for future life , and preferre temporall blessings before eternall happinesse . 6. Where a mans treasure is , there will his heart be also , saith our Sauiour . Whence a reason may be rendred , why Achitophel , despairing of any portion among the Saints in heauen , set his minde to dispose of his possessions here on earth . Riches , which the wisest sort of Philosophers , haue esteemed no other than the complement of temporall felicitie , are the maine of their ambition , while the fruition of the eternall ioyes in heauen , stands as doubtfull in their hopes , as vnsettled in their opinion . But this prouidence in disposing worldly affaires , at the best , can be reputed no other than the childe of Nature , whose Mole-eyes , through the glimmering light of humane reason , can hardly pierce so farre as its owne spheare ; much lesse through the clouds of humane ignorance , and the worlds contagious fogs , open to it selfe a passage to that eternall glory , to which none but the light of grace can direct or command an entrance . No maruaile then , if worldly men , hauing all their cares bounded in this world , runne alwayes in the same circle , and respect onely their owne center , disdaining ( as it were ) any interest in any superior Orbe . This , they esteeme their highest heauen ; without the which , with Aristotle , they can imagine neither Locus nor Tempus ; neither place to containe their treasure , nor time to adde to their mortality : if at any time , by the permissiue indulgence of Almighty God , some sparkle of grace presents itselfe , it is but as the lightning , no sooner seene but lost ; enough to shew it selfe , but too little to giue direction ; enough for their curiosity to dispute , but too much for their faith to apprehend : And therefore rather resolue they to set vp their rest in this world , which they know , than to hazzard themselues on so dangerous a discouery , wherein they should shew themselues , at least diffident , if not desperate . This seemes to haue been the resolution of wicked Cain , who , although shut out from Gods presence , sought out a place in the land of Nod to build a Citie , which might beare his name , and preserue his family . Himselfe , as it were , branded with the blacke coale of reprobation , he quickly submitted to perdition , in this desperate resolution , My sinne is greater than can be forgiuen me . His posterity , he committed rather to chance and policy , than to Gods protection ; as though his owne care had been sufficient to vndermine the Diuine prouidence : or at least he had proued so good a proficient in the schoole of policie , as to work his owne desperate fortunes to his sons aduantage . Amongst many such examples of this kinde , which in this age of ours are too too frequent , I finde none more remarkable than of a certaine Lawyer , whom Bellarmine ( as himelfe reports ) in the time of his sicknesse comming to visite , and vrging vnto praier and confession , replyed , That he could wish , that prayer were made for his wife and children , whose welfare in this world he greatly tendred ; for himselfe , as lost and desperate , he gaue ouer to perdition : Bellarmines obseruation of this desperate man , might , me thinkes , haue opened his eyes to haue seene that mysterie of iniquity , closed vp in their Babylonish Hierarchie . How many thousand soules , whom they ought to purchase vnto Christ , sell they daily vnto Sathan , to buy their owne gaine or greatnesse ? as if they conspired , all in one , to shipwracke their hopes of another life in heauen , to bolster vp a Papall Monarchie here on earth . Their fire of Purgatorie had long since been extinct , had it not maintained the Popes kitchin . Their Indulgences had long since waxed stale , and laine vpon their hands , had not the costly marriages of the Popes N●…eces , or rather Daughters , set them out in a new Edition , to make them vendible . The ●…doll of their pretended Supremacie had wanted adoration , and Peters imaginary Chair●… been broken and hurled to the ground , had not couetousnesse on the one side , pompe and ambition on the other , as two supporters , laboured to keep it vpright : And little could St. Paul himselfe effect by his powerfull preaching among such Athenians , with whom there is neuer wanting a Demetrius , a siluer Smith ; who , lest his shrines should want sale , will stoutly stand vp for the honour of Diana's Temple . Well may we call that a meere politick religion , or rather a masked Atheisme , wherin , Gods pretended seruice is set vp as a pillar to vnderprop an Antichristian Hierarchie ; and Religion , which should command our best obseruance , becomes the slaue and seruant to ambition . Herein Achitophels designe seemes to fall short of their industry : He sets his house in order , ( for ought we find ) without any sense of Religion , or preiudice to Gods Church . These men vse the sword of the Church against Religion , constraining her at once both to inflict , and smart at her owne wounds . Achitophel left the common-wealth in a combustion to set his owne house in order : but these fire-brands of State , set their owne houses in order first , that they may the more easily disturbe the good temper of a settled Common-wealth . Achitophel , for ought we know , shut vp all his treacherous designes in his owne execution ; leauing as hereditary , rather the staine than the guilt of his odious treason to posterity . But these Iesuiticke factours , vnwilling to cut off the entaile of their traiterous inclinations , either by despaire or repentance ; like a brood of Vipers , bequeath a legacie of their venemous quality vnto their off-spring : in which , as out of a Cockatrice●… egges , is hatched , preserued , and multiplied , the accursed spawne of treachery and sedition . Which last clause , leades our discourse to a second point , to wit , the consideration of Achitophels death , in that he hanged himselfe , which comes next in order to be handled . 7. In Achitophels death , you may with me obserue two especiall points ; 1. The cause . 2. The manner . Th●… cause , grounded on the motiue fore-mentioned in my former exercise , was Despanre : The manner of his death , as shamefull and ignominious as his life and action . To begin with Despaire , we shall finde it an infirmity of mans nature ; rather deseruing mens pitie than indignation . A childe it is , whom the guilt of sinne begets on an euill conscience ; which no sooner beholds the light , but couets darknesse , as if it made no more vse of life , than to instruct him the next way to death . In this bottomlesse pit of despaire , wherein no passenger could cast anchor , Achitophel now finds himselfe plunged ; and therefore , as arrested by deaths immediate sergeant , prepares for his next appearance . Better dye once , than feare alwaies ; and shut vp all mischiefes in one death , than spin out life in many mischiefes . Those lofty Scenes of State , wherein Achitophel hath either hitherto acted himself or prompted others , must now shut vp in an ill Catastrophe ; and who sitter to end , than hee who began this Stately Tragedy ? To liue at another mans beneuolence , seemes the smallest priuiledge of a subiect to dye at his owne command , the greatest prerogatiue of a King. A base headsman must not share so great a glory , as the chopping off a head enriched with so much policy , nor lustice seeme to entreate any other hands than his owne in his stately execution . Behold here the last resolution of this matchlesse politician , proposed afterwards ( as it seemes ) as a patterne to many high spirits amongst the Heathen ; whose iudgements infatuated with false principles , misconster the badge of cowardise , for the most honourable seale of courage : as if it were a point of valour to shake hands with death , & faintly giue themselues ouer to his mercy , with whom , as an enemy , they ought to combate . True honour neuer feares to stare death in the face , but seldome courts it as a friend ; often , as a corriuall , it struggles with it for victory : but neuer giues vp the hilts , or cryes quarter , till ouer-mastred by a greater and disproportioned strength , he finds them wrested from his hands . So great an impression not with standing got this wicked opinion of selfe-killing amongst the ancient Romanes , that a speedy dispatch of our selues in case of extremity , seemed to challenge as much honour , as with a Christian it deserueth shame ; as we find it not recorded only , but in a maner recómended , by that turn-coat Lipfius out of the principles of his Stoicall Philosophy : whose broken rudiments he had ( as it seems ) better conned than Christianity . But how far out of our voluntary disposition , we ought to entertain the stroke of death , is not easie to determine without distinction . A concurrence of our wils we may interpret two waies : either for a Passi●…e obedience , indebted rather to constraint than choice , wherin Nature submits her selfe to Iustice or necessity : or an Actiue violence , deriued for the most part from fear or rashnesse ; wherin reason suffers her self to be led captiue by boistrous frensie , arming the strength of vnwilling Nature against her own bosome , & life , her sweet companion . The former concurrence of our assent , or at least submission to such extremities , we find warranted not only by permission but cómand , so far forth , as the Iustice of the cause conspiring with a regulated conscience , imports necessity . Those blessed Martyrs of the Church , whose glorious wounds & scars , shine as so many orient pearles in their white robes of sanctity , haue markt & seald them out to posterity , as examples of the highest imitation . Those valiant champions in defence of their Country & Religion , exposed to the merciless iaws of death , or the bloudie phangs of vncertain hazzards in a Christian warfare , what age so enuious which will not crown with present honour , & register to future admiration ? Yea , wicked malefactors themselues , in whom Iustice often preuents Nature in an vntimely execution , may seem to cancell some part of their former guilt , in giuing by their submissiue patience , the strictnes of the Law a iust satisfaction . And therfore without question , the sweetnes of life ought not to share so great a moyty in our affections , as to shut out our obedience , when either Religion stands at stake , or our Country craues our assistance , or Iustice challengeth her prerogatiue . The other exposure of mens liues to certain death , where necessity on either hand threatens apparant ruine without repriuall , I could charitably interpret , as of Sampsons designe in razing the house to his own & the Philistins destruction , or of Lucans and Seneca's aduice in making choice of their owne death , by cutting their owne veines : but that Gods Almighty prouidence in our greatest designes , shewes it selfe most pregnant beyond mans expectation , & commands rather our patience than preuention . But for such vntimely and vnnaturall designes , where in the hands are made instrumentall executioners to the heart , as prickt on with the horrour of a guilty conscience , and distrust of Gods fauours , neither Christianitie gaue euer president , nor Stoicall Philosophy among all her strict axiomes a warranted precept ; as an action odious both to God & man , which begins with sin & ends with shame . Which leads our discourse from the immediate cause of his death , to wit , his despaire , to the maner & qualitie of it , his shameful end . 8 Shame is the sworne seruant vnto sinne , an odious but officious hagge ; whom life could neuer entertaine without sorrow , or death easily shake off , till memory forfeit her records to time , and time to obliuion . T is the misery of guilt with constraint to cherish in her bosome the childe she hates , and bequeath such a fatall issue to posteritie , whose browes shall carry the true stampe and character of her owne deformitie . And how great a soueraigntie soeuer sin might seeme to challenge in the spheare of humane nature , which our first Parents by their disobedience forfeited to her iurisdiction ; yet shall in the end finde himselfe conquered , in that sinne liuing for the most part in darkenesse , shuts vp all her malice with death , while her vntoward babe shall suruiue to vpbraid her actions in the light , and arraigne her after death at the barre of Iustice. Had Achitophel been as prouident to preuent an ill report after death , as ambitions to preserue reputation during life , he had measured his actions by a betterend , or at least in the euent directed his worst ends to a better purpose , than lose at the last cast which he was so long a winning , or haue stained the fame of his former actions with so base an execution . His eminent gifts of Wisedome , howsoeuer sorded and wicked in themselues , as directed rather to his own priuate ends , than Gods glorie , or the honour of the Common-wealth ; might not with standing , out of a foreconceiued opinion of his worth , haue found in the common voyce , a fauourable construction . Old vices commonly find welcome vnder new names ; and nothing so witty as Sinne to inuent new Epithets to shut out shame , and entertaine plausibilitie . Luxuris and leacherie , the bane of nature , may passe currant vnder the title of Good-fellowship . Ignorant pride and supercilious contempt may call themselues retyred grauitie , or stout 〈◊〉 Gr●…ping Couetousnesse and base Vsury , may finde entertainement vnder the shew of thrifty husbandry : 〈◊〉 and Oppression shall be stiled seuere Iustice and strict Government . At least from each of these , common conniuence would make a shift to extract somewhat which might sauour of ingenuitie , to couer guilt from the strict inquisition of truth , and stoppe the harsh mouth of censure : wherein at least it should shew it selfe no lesse ingenious , than Aristotle in his Ethickes , who in painting out to the life his I doll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is obserued to haue stolne the chiefest markes of many notorious vices to character one imaginary vertue . No worse , but rather better fauor , might Achitophels life seeme to haue deserued , especially amongst the common rout of his inferiours , who valuing the worth of their superiours , imagine them as eminent in wisedome , as they transcend in greatnesse , as if they conceiued them fashioned in another mould , and wrought to another nature ; that the least slips or scapes which in ordinarie men wee can interprete no other than the effects of infirmitie , should in them bee thought to proceede from premeditated counsell , and mature deliberation , as critically directed to some especiall end or other in the State. But admit his sinnefull proiects had laine open to discouerie , yet sauouring of a reaching wit or seasoned with discretion , they might seeme rather amongst vulgar iudgments , the fruits of politicke preuention , than humane weaknes . Our intellectuall gifts we commonly value aboue our Morall vertues , and therefore hold it a smaller disparagement to be taxed of d●…shonesty than indiscretion : As if wee rather coueted an inheritance here amongst the children of this world , than to haue our names enrolled with the children of light . Thus far Achitophel had carried his matters in such fashion , as might speak his wisedome though not his honesty . Had Absolon through his aduice , aduanced himself to the Throne of Israel , his notorious treason had passed for profound policy ; neither could the world euer tearme that act treason , which is of a King , or for a Kings promotion . Had Achitophels proiect falne below expectation ( as he did afterward ) it was Absolons weaknesse to reiect aduice , not Achitophels to suggest the best counsell . But shift the Scene , and let the selfe same Theater which euen now found him plotting Absolons aduancement , contriuing the meanes and manner of his owne death ; and you would imagine him all this while but to haue personated a wise man , and now in the end to resume his proper habit : like a certain beast of Scythia recorded by Pliny in his naturall history , whom he reports to be able to change himself into all variety of shapes & colours , yet returning to his owne forme , expresses the resemblance of an Asse . A good embleme of a wicked politician , who sitting as it were at the sterne of state , & holding the helme in his hands , must of necessity vary himself a thousand wayes to obey all winds , & second all tides . But Nature , which is the worst dissembler of guilty actions , will one time or other betray it selfe to discouery , or atleast plain-dealing Death wil strip him naked , & lay him open vnto shame , & leaue him as a fool to mens cōtempt & Gods vengeance Shame & reproach , the most vnwelcom guests to Achitophel in his life , are here inuited as friends to bear him to his sepulchre ; & the kind & maner of death most odious to God & man , is thought the safest and sweetest in his foolish choice . Among so many waies wherby euery man may make himself a passage to death , he must needs chuse the worst , to dye as a dogge on a tree , and make himself guilty aswel of his shamefull death , as the ignominious motiue . Death is the cōmon destinie of mankind ; to feare or wish for death , is the mark of a coward & shame of a man. To end our course of life in a warm bed , is natures tribute , and the crown of siluer haires : to cancell cares in the field by the hand of an enemy , is the chance of war , & the honour of a souldier : To die by the sentence of iustice & stroke of the executioner , is a satisfaction of the law , & expiation of the guilt . But to die out of cowardise & despair , to die by the enforced violence of our own hands , to die as a theefe on a tree , not expiating the guilt of sin by giuing satisfaction to the law , or affording nature any right in expectation ; & , which is more than all the rest , to quit the vexations of this world , to incurre greater in the next , & to treade with vnresolued feet that vnknown path of death , whose cōmon entrance shuts vp in as doubtfull an end , as celestiall ioyes & infernall torments ; what settled iudgement will not brand with the odious blot of extreamest folly ? in sight and comparison of which , the greatest vanitie in the world should lose her name & seeme discretion . Here may we see the weaknes of humane wisedom tutored by temptation , & directed by the cōmon enemy of mankind ; as the strength of Sampson ouer mastred by the wiles of Dalilah ; which cōmonly affords the owner no greater courtesie than confusion , & their names and memorie no other Trophee , than a liuing shame , or a lying sepulchre . Which by occasion directs our enquiry to the third & last action , preordained ( as it seemes ) by himselfe in his life , but executed by his friends after death , his pompous buriall : Hee was buried in the Sepulchre of his Fathers . 9 Whether this last action of Achitophel bee rather to bee ascribed to Achitophel himselfe , as prescribed by his last Will & Testament ; or to his children as their last duty & obligation to their dead Parent , we will make no long dispute . It seemes an act of both , wherin either partie may share an interest , as commanded by the one , & executed by the other . From each obseruation may be copied out vnto vs some vseful doctrine for instruction . In Achitophels prouidence in seeking to preserue his name & memorie , in so fleight a Trophee as a stone or statue , we may reade the shallow reach of many politicians of our age , ambitiously setting vp their garnished sepulchres in Churches & high places , as idols of admiration to bee worshipt by ignorant spectators : which , notwithstanding in a iudicious censure , liue only for a time to vpbraid their folly , and fall after a time into the dust & ashes , as the rotten bones they shrowd vp in obliuion . Enuious time which hath eaten out the workemanship of so many famous Architects , & left not so much as stones or ruines for antiquitie to boast , or posterity to admire by the mouth of History , his best Secretary , might hane discouered the weaknesse of such considence , as grounds it self on such vncertainties . Babel the greatest ambition of humane industry , vndertaken ( as it were ) by the ioynt handicraft of mankinde , neither by disparitie of religions , or difference of languages as yet diuided into factions ; wherein ( as Philo Iudaeus notes , and holy Scriptures not obscurely intimate ) the chiefest men of ranke and estimation in engrauen stones sought to preserue their memory ; what other legacie in her fal hath shee bequeathed to our obseruation , than the want of discouery , the whetstone of diligent Antiquaries , & tortures of the most curious inquisition ? How much better is the content of a quiet conscience , grounded on the assurance of Gods promises for future happines , than such painted sepulchers , which present in a maner , nothing to posterity but their own ruines , and their founders weaknesse . Neuerthelesse , from this officious care of Achitophels children toward their deceased Father , may Christians bee taught the reuerend respect they owe to the ashes of their dead ancestors . The raising vp of monumentall statues to the memory of others , ought we rather to interpret the duety of Posterity , than the ambition of our deceased parents : yet in such wise , that they ought rather to humble vs , with the thought of mortality , than puffe vs vp with glory of our Parents Nobility . Neither can such monuments , besids shame & infamie , ( if erected to wicked men ) expresse any other than the common Epithaph of mankinde . That he liued and died . The greatest Tyrant in the world can command no more ; the poorest beggar can challenge to himselfe no lesse . Hitherto , Beloued , hath my discourse , seconded by your fauourable attention , followed Achitophel through the by-paths and indirect passages of his life & actions , from the beginning of his conspiracy with Absolon , to his shamefull death and pompous sepulchre : whose story deseruing a more able discouery than my poore discription , out of all these circumstances , will minister this one true and vndoubted Corrolary : That honesty is the best policie . When worldly policy commonly hides her selfe in darknes , and Proteus like , transformes her selfe into a thousand shapes , to auoide discouery ; this one only dares boldly aduenture in the light , and iustifie all her actions : this one , couets no other likenesse than her owne , as not ashamed to present her face to view and censure . Finally , this alone , is sufficient to preserue a competent estate in this life , and after death aduance vs to Christs glorious Kingdome , where we shall raigne with him for euer amongst the Saints in heauen . To which Kingdome &c. Deo Triuni laus in aeternum . FINIS . Notes, typically marginal, from the original text Notes for div A18021-e340 Part●… ●… . Part Part 3.