ACHITOPHEL, OR, THE PICTURE OF A Wicked POLITICIAN. Divided into three PARTS.  2. SAM. Chap. 17. Verse 23. 
And when Achitophel saw that his counsel was not followed, he saddled his Ass, and arose, and gate him home, and set his house in order, and hanged himself, and was buried in the Sepulchre of his Fathers.  
Printed for M. S. 1629.   

To the most Reverend Father in God, JAMES by the Grace of God Archbishop of Ardmagh, and Primate of all IRELAND.  
Most Reverend Father in God,  
MY best endeavours, long since engaged to your Grace's service, have never yet found themselves sopropitiously befriended by occasion, as to make the World the witness of their sincerity: my deep apprehension of your Gracious favour, which first invited me into those parts, seconded by my inbred disposition, more ambitious to express a thankful heart than directed to private ends, could not sleep without some public acknowledgement. But it is the greatest unhappiness of thankful industry, to entreat no better Orators to plead in her behalf than the tongue or pen; both of which oftener subject themselves to the command of sycophanticke Parasites, than observant friends, and suffer themselves sooner to be armed against worth, than drawn in defence of ingenuity. But with me the case stands otherwise; as with one whose words or writings can never sufficiently enable themselves, either to commend the sincerity of mine own affection, or flatter the eminency of your deserving. The one being set above expression: the other of envy or adulation. Sorry I am, that this deformed child of my industry, presuming rather on the precedency of birth than worth, should before others of his brethren (worthier in my choice) adventure to ask your Grace's patronage. But opportunity in this can challenge an advantage before worth, in that she can as well improve the worst as crown the best. Could I have proportioned this poor present either to your Grace's judicious acceptance, or my affectionate observance, it had cast itself into another mould than the model of this slender Treatise, readier to shrink from his patrons learned censure, than able to stand out in the Author's approbation. But such as it is, I humbly present with myself unto your gracious acceptance; wishing it no other destiny than my self, whom you since my coming having cherished in your favour, have confirmed your grateful Votary. The subject I here offer to your view contains the pith and matter of three Sermons, presented heretofore to my Mother the University of Oxford, in whose name they will no doubt find an easier passage into your Grace's protection. Not that I hold these rivulets worthy so copious & sweet a fountain whence they sprung; but that your Grace having often honoured our ancient Mother, as well with your acceptable presence as learned exercise; cannot but cast an indulgent eye upon her unworthiest children. The scene, wherein I have bounded my discourse, presents unto your censure a sacred Tragedy, consisting of four chief Actors, viz. David an anointed King: Absalon an ambitious prince: Achitophel a wicked politician, & Chushai a loyal subject: a passage of history for variety pleasant, for instruction useful, for event admirable. If the penman climb not the height of such a subject, I shall 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 counsel was not followed, he saddled his Ass, and arose, and gate him home, and set his house in order, and hanged himself, and was buried in the Sepulchre of his Fathers.   

ACHITOPHEL, Or The wicked Politician.  
THe chiefest objects whereon Treason 
Part●… ●….  sets itself a work, are, Ambition and Discontent: whereof the former is wont to fashion the greatest hopes out of the least advantages; the other seems like tinder to catch fire at the first touch, and turns the least indignity into the greatest indignation. This was well known to that grand Politician Achitophel, who finding Absalon David's son affected with either malady, determined to apprehend the least opportunity to execute his own malice, and David's ruin. David, He a long time hated (as is probably conjectured by some interpreters) for the murder of Urias his near affine, yet subtlety and secrecy, the two handmaidens of humane policy, stood always betwixt his hypocrisy, and the king's suspicion. Absalon he found, in the heat and pride of his youth, above measure ambitious of his father's Sceptres, extremely discontent with his foul disgrace, and long banishment: The one pointed him out the way to supremacy, the other to revenge, easily persuading his erroneous judgement, that it seemed too small a satisfaction for Absalon, again to be entertained as a subject, too great a courtesy for David to live a King. Every hour which adds to the length of his Father's reign, seems to borrow years from the thread of his expected Royalty, and justice herself seems to claim a part in his traitorous ambition: Such is the prerogative of self-bred actions, to shut out prejudice, and promise to themselves as much success as they find excuse. Here Policy taught Achitophel to strike whilst the Iron was hot, and join issue with the first advantage. Time, the best moderator of hasty humours, might perhaps have smoothed over Absalon's guile, or have slacked David's indignation: And occasions of this kind at first let slip, are afterwards rather wished than found. What he long plotted is now come to execution, and his expectation so long groaning with ambition and revenge, at length racked on the last extremity. What his policy in proof deserved, it promised itself in men's opinions, and himself, the first projector, He found entertained the chief Actor in this conspiracy.  
Nothing now seems wanting to the project but an open attempt to invade applause: and hostile preparations must show themselves in a readiness, rather for formality than opposition; as though he had already won as much, as expectation, and victory seemed already legible in Absalon's gracious presence, and the people's forward acclamations. But such consultations never speed well, where God is excluded the Counsel Table, and Hope, which usually flatters the ambitious with the best success, oftentimes betrays them to the worst.  
David all this while lies secure, as one who out of a fatherly ingenuity might sooner expect the hostile invasion of a foreign enemy, than the secret stratagems of so dear a friend: For what indulgent Parent could fear his own overthrow to spring out of his own bowels? Or there to find the ruin of himself, where he hoped to erect the Trophy of his name and memory? But treason at length early knocking at his doors, awakes his sleeping jealousy; and time it is to fly unto foreign succours, where he finds his own sons and subjects the forgers of seditious treason and unnatural rebellion. But that great Counsellor which turneth humane wisdom into folly, and directs all purposes to his own ends, is not wanting to his servant David, making earnest intercession: Chusay is secretly suborned by David, under the pretence of love and service, as a supposed friend, but disguised enemy, to creep into Absalon's bosom, and oppose Achitophel that transcendent Politician: Achitophel, who as an Oracle of God had for his deep wisdom hitherto passed currant, is now shut out, and Chusay this new Counsellor admitted audience. Here begins the dawning of David's happy deliverance, and Achitophel's deserved tragedy; for as the distemper of our first concoction (as Naturalists observe) is seldom or never corrected in the second; so the first groundwork in State policy, ill laid or tempered, can afterwards scarce promise a reformation. But Prince's actions are commonly confined to no other laws than their own wills, and bootless it is for Achitophel to give further counsel where he wants persuasion: Despair and indignation are at hand to second his repulse: and nothing now seems left him for refuge (so far as the eye of his worldly policy could discern) but the prevention of David's officers in his shameless execution: And when Achitophel saw that his counsel was not followed, etc.  
2 This parcel of Scripture, containing a brief history of Achitophel's last Actions and End, naturally shoots into these two branches: first his Provocation: secondly, his Action: the Provocation was the neglect of his counsel, expressed in the former words of my Text [And when Achitophel saw that his counsel was not followed] His actions are deciphered in the latter clause [He saddled his ass, and arose, etc.] In the Provocation or motive we may observe these two circumstances. First, what Achitophel's counsel was, and wherein it consisted. Secondly how, and which way it was defeated. To begin with the first, we may reduce his Policy into two heads: for it consisted, either in his apt choice, or wise direction: the former was evident, in that he took advantage of such a Subject to countenance his Rebellion, who amongst all the children of Israel was the likeliest to go farthest. Absalon's birth, feature, plausabilitie, and high spirit seemed to speak him a King at first sight: as though ●…ature and industry, policy and valour stood in competition which should challenge most in his advancement. In the first place to examine his birth, we shall find him a King's son: and although the second of his father's race, yet the first in the people's hope. Of the eldest little mention is left us save the name, as of one by impotence of nature, or disastrous influence of the stars, half cancelled out of the Catalogue of David's sons: besides the claim and title to his father's kingdom, but newly began, and not yet established on succession, gave no small encouragement to his high ambition: where birthright affords no certain challenge to kingly dignity, and the father's choice in designing out his successor is scarce reputed warrantable, what other obstacle can stand betwixt him and Sovereignty, but God's immediate will, or the People's suffrage? The former (as it seems) he little regarded, as one who either doubted of his providence, or showed himself too confident of his connivance: 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 persuade their suffrage, as command their service. Had yet any sense of religion, or care of the public good invaded the minds either of young Absalon the Prince, or Achitophel the old counsellor, they might first of some Prophet or other have enquired Gods secret purpose of depressing David, and exalting Absalon: or at least have esteemed hereditary succession the best challenge: Well might God's almighty hand disdain opposition, which never yet met resistance, and common equity, have stamped that currant which customary right, and the law of nature had already established amongst most nations. But their design is not grounded upon God's law, or nature's privilege, but their own seeming advantage; as though the divine counsel ought to sloope to humane policy, and nature forsake the scene where worldly wisdom 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 laws and common equity to meet with his own advantage, choosing rather to lose his soul than his wicked purpose; as one by Patent allowed to dispense with any obligation of conscience and religion. Hence may easily be discovered the error of vulgar judgements, who measuring inward sufficiences by the improvement of our outward fortunes, repute those men wisest which rise highest: But true wisdom in whose. scale consists the choice of the best ends and fittest means, hath taught us rather to entertain than serve preferments; and prise the quiet calm of a settled conscience, before the stormy 〈◊〉 of ambitious greatness. 'tis not the want of wit to project, but of wickedness to practise, which keeps virtue poor, and desert unregarded: neither are great advancements the usual badges of great worth.  
2 The second thing whereof Achitophel took advantage in Absalon's pers●…n, was his fair and comely feature. Absalon amongst all the children of Israel, was reputed the fairest: His lovely visage, disheveled hair, the seemly symmetry and proportion of all his parts were as so many silent Orators to be speak applause, and persuade affection. Our friends and foes we seldom owe to choice but Nature, which stamps in every man's face her especial characters of beauty and deformity, of love and hatred, ordaining them rather commanders of our fancy, than servants to our discretion. Whence Aristotle had good cause to make this comely feature of the body, one of the compliments of humane happiness; as that which gives the habit of our virtues a more glorious lustre, and opens a more speedy passage to Heroic actions. What greater motive could have happened to a seditious multitude, whose affections, led rather by sense than reason, are better taught to fawn on shows than substance, and swallow the most poisonous drugs in golden pills. Nothing more dangerous than painted sin; and ugly vice couched under the protection of a comely countenance, will lose the name, and seem a virtue. So much is the bewitching power of a beauteous personage to inchant the wisest judgement, that persuasion is oftener found in the Orator than the Argument, as though his looks went as harbingers before his language, to prepare a room, and entertain attention. Of these eminent gifts of nature, notwithstanding not granted to our free choice, but rather trusted to our husbandry, no question but Almighty God the lender, will expect an interest. He that either hides his Talon in the ground, or mis-spends his portion, shall find the reward of a faithless servant: Much more such graceless Tenants, who turn their endowments to their worst uses, and make Gods munificent gifts the means and groundwork of wicked and irreligious actions. Where God sows he expects his harvest in the same kind: and no grain so mean in our estimation, out of which in proportion he requires not a timely crop. But where he finds our industry slack in performance of this duty, or our malice opposite to his profit, he commonly works his own ends out of our iniquities; and what parts and endowments we abuse to sin, he justly directs unto revenge.  
4 A third advantage in Absalon's person suggested to Achitophel's observation, was his fair carriage and popular plausibility. A sweet and courteous deportment, seasoned with morality and religion, never wants deserved commendation; as the surest character of an ingenuous disposition, and the most powerful servant of honest policy. For as in our most religious actions, we should study rather to profit than to please our auditors: yet who never affects to please, shall seldom have the happiness to profit. So much more in civil affairs, the best improvement is popular estimation: and virtue, though never so eminent, shall scarce be reputed currant, if not stamped by applause, or crowned with common approbation.  — Non te quaesiveris extra 
seems rather an axiom of a speculative and retired Stoic, than a practice Statist. An upright and honest man (I confess) would rather find himself at home in his own conscience, than seek himself abroad in other men's opinions: as one, whose first care ought to be to form himself to Gods will, and his own content, his second to husband his means to men's applause; yet comes this far short to disprove an affable and kind behaviour, or countenance a harsh or Cynical disposition. Had no other affection than this, possessed the soul of Absalon, or in him presented itself to Achitophel's observation; discretion might have pleaded in the behalf of the former, and honesty of the latter; and neither have wanted its deserved commendation: the one perhaps might have been thought ambitious, to inherit as well the people's love, as his father's virtues: the other, to have applauded his Prince's happiness in the people's love. Nevertheless popularity at the best is a favour which wise and discreet subjects sooner win than affect: beginning usually with the Prince's ●…ealousie, and ending with the owner's ruin. The defect might better become a subject, the excess a King: neither ever had those Athenian Ostracismes found place in justice, had not popular greatness threatened the state with danger or dissolution: How much more dangerous shall we esteem this popularity of Absalon, springing from a rotten and corrupted heart, managed by wicked means, and directed to a treacherous conspiracy?  
Three especial stratagems were here put in practice, which might well seem fashioned in Achitophel's forge. For the sending of Absalon for Achitophel to Hebron, excludes not a former consultation; neither is it probable, he would so far have 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 Glozing, and fine compliment, both in words and gesture, whereby he was said to steal away the hearts of the people from his father David: he usually stood in the palace gate, he observed the appproach of suitors, he examined their particular grievances, enquired the place of their abode: finally, he kissed and embraced them, O (saith he) that I were made judge in the Land, that I might hear every man's cause, and do him justice. What zealous subject almost out of the seeming simplicity of his words, would not swell with expectation, and become as prodigal in his hopes, as the other in his promises? The distance between Princes and private men, makes us often overvalue courtesies, and the indiscovery of such men's natures causeth diverse times their worst actions to carry the best construction: but great promises are commonly seconded by small or slow performances; and an easy matter it is to be over prodigal on the score, where we never intend a payment. To boast wisely of our actions and sufficiences, howsoever opposite to simple modesty or plain-dealing honesty, was never accounted a solecism in the iudgling art of humane policy. But admit Absalon in this case had promised to himself as much as the people, and suffered his confidence to spread her wings beyond his abilities: yet serves this little, to excuse his action from unnatural disobedience, or masked treachery. It was the part of a shameless Cham to be an industrious spectator of his father's nakedness: of a railing Rabshakeh or cursing Shimei, to divorce him from his Subject's hearts. Nature would have persuaded a gracious child with Noah's two modest sons, to have looked awry, or gone backward, no sooner to see ere he could hide his father's shame. Allegiance might have instructed a loyal Subject to prise his Sovereign's credit before his own, and drown his greatest honours in his Prince's service. But setting aside these near and high relations of a Son to his father, or a Subject to his Prince, the division and divorce of friends to a generous temper, even amongst the Heathens themselves, hath always seemed a wicked revenge, or base ambition. Honour seldom bestows her favours, but on such as win them in open field: and Heroic spirits have always chosen rather dear to buy, than basely to steal a victory. To steal away the hearts of our friends, savours more of a fleering Parasite than a wise Politician; and to seek secret ambushes in case of open trial, argues rather the weakness of our cause, than the strength of our discretion. Nevertheless this seemed a good ground for Absalon to set, and Achitophel to work on: And little can true wisdom or Religion persuade in the Rear, where wicked policy commands the Vanguard. A second stratagem put in practice by Absalon, and perhaps plotted by Achitophel, to augment his own plausabilitie, was, publicly to slander his father's government with injustice and oppression. The same Art which taught him to flatter his inferiors, instructed him the way to calumniat his superiors: So near are these two opposite vices knit together in a wicked cause. See (quoth Absalon) (after examination of each Suitor) thy cause is just and good, but there is no man deputed of the king to hear thee.  
David began now to decline, as well in strength as government. Age and Disease commonly grow together: and where the master begins once to droop, the servants prove either carelessly negligent, or lawlessly insolent. These inconveniences perhaps admitted by David's Officers, and observed by Absalon, rendered him obvious to exception. Greatest places are commonly subject to the greatest censures: But when Almighty God was never wanting to David, I cannot imagine David to be much wanting unto his people. And although Strength and Valour, the darlings of his youth, began in him to faint, yet Wisdom and Experience, the children of his riper age, stepped in to undertake his quarrel. No otherwise then can we interpret this exception of Absalon against his Father, than a malicious slander, devised for no other end, than to make him odious, and himself acceptable; which he by so much the more hoped easily to effect, by how much he saw the giddy multitude (as at all times, so) especially in this declining age of David, as desirous of Novelty, as subject to discontent. The best Governors seldom please long, and the worst may for a time. Worth is seldom so eminent as in the absence: And the best Magistrates, like the Images of Brutus and Cassius (related by Tacitus) seem then most glorious, when they are most wanting. Envy and Detraction, like two venomous Serpents, lurk always in the path of justice: and the best Rulers seldom find the freest passage. He that goes about to persuade a multitude they are not so well governed as they ought to be, shall sooner want argument than attention. The reason whereof (as a learned man hath observed) is, because the abuses and corruptions in every State most incuitable, are (for the most part) sensible to vulgar capacities; but the hindrances of Reformation only apparent to men of experienced judgements. As easy was it here for Absalon to slander, as to speak: his eyes could no sooner open, but espy some object or other to animate his own projects, or the people's discontent. Such is the boundless malice of base Informers, with the venom of their aspic tongues, to poison our sincerest actions, and present, as in a Perspective, the least mites and molehills of our imperfections like huge and mighty Mountains. This found David in the midst of a calm and settled State, when mischief had scarce yet known her own strength, nor time as yet teemed with all the engines of graceless villainy. What then shall we now expect in these dog-days of the world's declining age, wherein malicious detraction is esteemed the quintessence of wit, and an inge●…uous acknowledgement of men's good deserving, accounted too great a courtesy? Surely the best revenge I can here invent for innocence, can be no other than preces & lachrymae, the armour of a Christian, and that constant resolution of the sweet Psalmist, I will pray yet against their wickedness. The third and greatest imposture Absalon practised to make himself plausible, was the pretence of Religion: A vow he pretended at least, to have made of his return to Hebron, and there praising God after his safe return to jerusalem. David is solicited to consent unto his journey: neither could such a petition brook a denial, which comes ushered in under the show of a religious office. Hebron seemed to David a place fit for sacrifice, to Absalon for conspiracy. jerusalem was too near his father's sight, or rather too far from his treacherous purpose to admit of such a wicked Conventicle. The meeting of such Conspirators so near the Court, might soon have opened the eyes of sleeping jealousy, and betrayed the treason to discovery: David's countenance might perhaps have daunted the courage of his friends, or have won their loves. And lest the people's affection to Absalon should grow cold in his absence, he leaves behind him his Parasites to solicit his cause, and at his approach to give the signal. Moreover to strengthen himself the better against public hostility, or private mistakes, he carries with him a garrison from jerusalem to defend his person, and sends for Achitophel to Hebron, to direct hi●… counsel. Nothing but the pretence of Religion could be thought a fit vizard to hide the face of this dangerous conspiracy, from the sight of suspicion. Deceit never thrives better, than when she lest seems herself: and Vice seldom dares to show herself in public, unless she steal the robes of virtue, and actuate her malice with sly hypocrisy. Satan transforms himself into an Angel of light, when he intends the greatest mischief, and instructs his disciples in the like Policy. This hath been the Devil's shift and practice in all ages: neither ever comes wickedness better armed than with the show of seeming sanctity. jeroboam the Son of Nebat who made Israel to sin, had no other pretence than Religion to withdraw the ten Tribes from jerusalem, by setting up a new Idolatry. The Scribes and Pharisees in the New Testament, who under colour of Fasting and long Prayer, devoured Widows houses, professed the most rigorous and strict obedience of the Law. Amongst the three sects in jerusalem in the time of the siege by Titus and Vespasian, josephus observed those to have been the most notoriously wicked, who termed themselves the zealous. But alas Pandora's box was not yet empty: the most of evils was reserved to these last and worst times, wherein the greatest sins are accounted Articles of Faith, and a sincere profession styled Heresy. Ignatius had not yet sent his brood into the world with the Pope's patent, as so many Pedlars, to sell damnation: Nor the Tridentine Council concluded, that Idolatry and Superstition should pass for true Religion. But since the approach of this Medusa's head, the world seems to have suffered a fatal Metamorphosis, and wonders to find herself so gross a changeling. Could our small scantling of time dispense so far as the discovery of the Roman Church, we should find their whole Religion to be little other than a politic hypocrisy, directed to nothing else, but gain or greatness; pretending nothing but piety, professing little else than malice or profaneness. What vulgar judgement can interpret otherwise of their pedlers-packe of Indulgences, and sundry other superstitious jugglings, but as of a mere merchandise of Soul●…s, wherein every graceless Parricide, as in a common Market, at the hands of a mercenary Priest, may cheapen and buy his own salvation? Had all the Achitophel's or Absalon's in the world lost their politic inventions, they might (I suppose) find them again improved in this State-Religion. No dis-union of the Church so small, which their rigorous constitutions pronounce not heresy: No sin so heinous, for which their Pope dares not grant a dispensation: As though sanctity consisted not in the internal disposition of the man, but in the outward conformity of the Church, and Piety, were pinned on the sleeve of worldly Policy. This politic sin of hypocrisy, I no sooner lose among the Romanists, than I find again amongst our homebred schismatics. A sect of men, I confess, with whom I should hardly grapple, stood they not armed in my way. How much the odious name of a Puritan hath abused many a sincere Christian, we may learn by the writings of Becanus the jesuit, who hath paralleled our Puritans 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 mongrel Divines, who as it were betwixt hawk and buzzard, can see nicely to distinguish betwixt a Puritan in opinion, and a Puritan in discipline: and have taught the name contrary to the first institution, so far to enlarge itself, that a Protestant must make a hard shift (either by Popery or Arminianism) to save himself harmless. But with such men's humours I never sided, to whom I profess myself as opposite in Affection, as in Opinion. Nevertheless I have observed in the world a sort of People, of a malignant spirit, envying in others what they want in themselves, having commonly neither will to learn, nor wit to teach; neither humility to obey, nor discretion to command: Yet (forsooth) will they seem so precise and contemptuous of other men, as if Religion might be quoted in their looks, and Sanctity were only engaged to their service. These can sooner espy a Mote in other men's eyes, than a Beam in their own: as though Conscience were set to the height of their Spleen, and Zeal were never taught any language but detraction. Sometimes, like those ancient Andabates, they fight with their eyes shut, striking the man that stands next: Or like unskilful Gunners discharge their shot credit they approach the mark: other times perhaps they take their aim; yet so, as they seem to mistake the Man for the Matter, as if they intended to spare the Vice, and wound the Person. Hence are Pulpits become like Roman Pasquil's, stuck full of malicious slanders and infamous libels, apt to disturb the Passion than inform the Conscience. But such fiery spirits I carelessly pass over scarce worth a Scholar's pen; in whose greatest down-fall can scarce be hoped the honour of a victory. But having dwelled so long on this last circumstance, I must (leaving many matters behind) follow my first man Achitophel observing Absalon.  
5 The fourth and last advantage observed by Achitophel in Absalon's disposition, was, his stont courage, and manly resolution. What greater argument of valour, than to rouse a Lion in open chase, and promise to himself a passage to victory through the jaws of danger, and deposition of a lawful King? David's fortunate success he might well have read in Goliahs' overthrow, and the yoke imposed on the furious Philistines. Time had not yet razed the Trophies of his triumphant youth, nor age canceled from his countenance the Characters of his undaunted courage. The subversion of a stately kingdom was never esteemed an easy conquest: And Sovereignty seems a Centre, unto which Providence hath chalked out the lines of few men's ambition. 'tis more than one Hesperian Dragon of difficulty and disaster, which is set to guard this Golden Tree: And what combat can be expected, but of such a Captain, whose least fear is his greatest danger? Yet Absalon, engaged by Achitophel's advice, undertakes the combat. Absalon's stout heart gives sudden fire to his ambition, and Achitophel's counsel stands in readiness to back and strengthen his ambitious courage: the one to Act, the other to Project; the means his advancement. Strength and Policy, which seldom shake hands, are here accorded, or at least, for a time they will entertain a truce. Achitophel being confident enough of his counsel, required no fitter instrument to actuate his malice, than Absalon's courageous resolution; knowing right well that nothing could prove more prejudicial to a State, than armed madness. This is no small work of worldly policy, to stand aloof, and give aim to wicked purposes, and abuse the hasty humours of hot spirits to their own advantage. Which may be well observed in our latter Machivillians, who have delivered this precept as a principle; Make no difference between an evil servant and a good, but use them both to thy own ends. Catiline, thirsting for nothing more than the ruin of his country, and expiation of his disgrace received from the Senate, could make use as well of the pride of Leutulus, as the rash valour of Cethogus: The high blood of the one, and the fiery spirit of the other, served him to good purpose: the one to countenance, the other to animate his wicked action. In like sort the Persian Nobility (as we read in Zenophon) enraged against Artaxerxes their King, sought occasion to side with the valour of the Grecians, and stir up the high spirit of Cyrus the younger brother, to revenge himself against the elder. The fairest colours are subject to the deepest stains, and the most free and eminent dispositions are commonly obvious to the greatest alterations, and suffer themselves to be soon poisoned, if once tempted with vainglory or discontent. No marvel then if the sons of Achitophel, surviving in our times, instructed by their father's counsel, take advantage to work their own ends out of other men's discontented passions. If a search were made, some (I fear) would be found amongst us as far transcending Achitophel in malice, as perchance they come short of him in wi●… and policy: 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 devose an end. But such men shall surely answer as well for their own seducements, as other men's transgression: neither shall our faults herein be reputed less, than the interest we challenge in our Brother's friendship. It is the part of the foulest Spider out of the fairest flowers to suck poyso●…▪ Of industrious Bee●… out of stinking Hemlock to gather Honey. And those who would rather be accounted ●…tes than Spiders, should rather labour to improve the worst humours to some good temper, than pervert the best unto ungodly actions. In the former we should follow Gods own example, who directs, and disposes wicked men's actions to his own good purposes: in the latter the Devils, who takes occasion out of the most sacred things to work mischief. Hitherto (Beloved) have we taken a survey of Achitophel's wicked policy in electing a fit subject, 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 fear already tired) shall strive to open, my small insight in worldly policy, shall (I hope) excuse my errors, or at least the discourse of so great a mischief, deserve your best attention.  
6 Thus long have we beheld Achitophel, as in his private study, designing out a fit subject, whereby to work his revenge on David. We are now to observe him sitting in counsel, and instructing Absalon. The advice he gave, we find to be twofold: The first subordinate and preparatory to strengthen the faction: The second last and principal to execute the action, and secure the success. In the former he counsels Absalon to go in, and abuse his Father's Concubines: Go in (quoth he) to thy Father's Coucubines▪ whom he hath left to keep the house, and when all Israel shall hear that thou art abhorred of thy Father, the hands of all that are with thee, shall be strong. In which counsel we may observe a double project: first in securing his own, and his friend's estate: secondly, in uniting the people more firmly to Absalon's obedience. Neither in this stepped he besides his policy: He served himself first, and his Master no otherwise than for himself; and thought that counsel lost, as ill bestowed on Absalon, wherein he could not promise himself either safety or advancement. He thought it ill siding with a doubtful rebel, or inconstant friend. Absalon, howsoever professedly he had engaged himself to Treason, might deceive his opinion or fail his expectation. His pretended discontent towards his father, might (for aught he knew) be only personated, to make trial of their allegiance, or his resolution inconstant to forfeit them to danger. Absalon, though a Traitor, was yet a Son. David, though provoked, was yet a Father. No Gordian knot was ever so cunningly knit by policy, which nature cannot cut, or time dissolve. The privilege of youth, or prerogative of a Son may make this action seem rather a escape, than a sin. His faults, how great soever, will seem rather Achitophel's, than his own▪ And that which justice in others will term Treason, indulgence in him will interpret weakness. David may remit, and Absalon reconcile, what the one suffered, and the other acted: and then must Achitophel and his associates either stand at stake to maintain their Master's action, or hazard their lives on the brittle confidence of the King's mercy. The breach of a son's disloyalty may perchance be peeced up with filial submission: but Achitophel's revolt seems to expect no issue but death or victory. The middle way in policy is always rejected as dangerous, and the extreme requires the most desperate, and extreme attempts. Achitophel is not here wanting to himself; Absalon must yet be engaged to a more Notorious action, uncapable of forgiveness, where in all Israel may read his absolute revolt, and his Father's greatest indignation. Absalon must be known neither to regard, or hope for his father's reconcilement. David's anger must be thought inexorable, as that which justice requires, and the honour of a king commands. If Absalon hope to wed the Throne of Israel, he must first violate his Father's Bed: and to this his notorious act of treason, let him further add the sin of incest. Petty crimes are the effects of inferior offenders; Absalon must be thought as great as himself: as one, who would play the King as well in his sins, as his ambition. Neither can this wickedness be safe or shameful enough, if secret. Secrecy, which in other matters commonly proves the mother of security, is here reputed the nurse of danger, and Gild, which usually shuns the light, is here desirous of discovery. To sin closely, argues either fear or modesty: neither of which can protect a rebel, or beseem a King. Set up a Tent (quoth Achitophel) on the house top, that all Israel may witness thy sin, and thy father's shame, and make the world at once both blush and wonder. Let thy Brother Ammon sin in a corner to decline censure: Sin thou in public to strike censure speechless, and outface the severest frowns of justice.. Let Ammon commit incest with his Sister▪ Go thou in unto thy Father's Concubines. What was the weakness of lust in him, aught to be the strength of thy aspiring greatness. Thy greatest safety consists in thy greatest villainy: and the least blush seems to betray thy cause to dissidence and danger. Let Reuben trespass with one of his Father's wives: Go thou in unto ten of thy Father's 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 speed no worse than Absalon, and therefore ought to fear no more. To fall with our Captain seems the least duty: To rise with him the greatest honour: and who but a Coward would fear to hazard the life of a Subject, to make a King? Great dangers and great honours begin and end in the same circle: Neither is the path strewed with Violets and Roses, but death and slaughter, which leads to the tents of Victory. This was Achitophel's first counsel, as dangerous to decline, as desperate to execute: But desperate and extreme purposes are engaged to the like means; and sincere honesty in the course of policy, where she finds not herself admitted as the chief Mistress, will seldom prove a trusty servant.  
7 Out of this counsel of Achitophel, not only plotted by himself, but acted by Absalon, will arise two especial observations: The first is, the fulfilling of God's judgement, and nathan's prophecy, threatened before to David for his sinning with Bathsheba, and 〈◊〉 murder▪ Behold (saith God through the mouth of Nathan) I will raise up evil against thee out of thine own house, and will take thy Wives before thine eyes, and will give them unto thy neighbour, and he shall lie with thy Wives in the sight of the Sun: for thou didst it secretly, but I will do this thing before all Israel, and before the Sun. Such is the wisdom of Almighty God, which can work his own good out of our wickedness, and make ouruniustest actions the instrumental examples of his own justice. Our very sins, though false traitors to the owners, prove trusty executioners of God's judgements: and an easy matter it is for that wise disposer of all worldly actions, to turn man's greatest shame into his greatest glory. Secondly, we may observe it as a Maxim in worldly policy, That a sin can seldom secure itself, but by addition of greater. Where the house is swept and garnished, and one Devil is too little to enter, seven Devils greater than himself, are pressed to give a fresh assault: For there is no way left for sin to propagate its power, but sin; nor can truth ever be entreated to adventure herself as a pledge for falsehood, or stake her credit for a professed enemy. Religious providence, and worldly policy, may (I confess) sometimes run together, but seldom shake hands. The path of the one, as a straight line, we find always as one, and like itself: of the other, crooked, and various, and engaged to many difficulties. If ever they chance to meet, it is but as in a point, and so soon part The further than we run in this maze of worldly policy, the further we estrange ourselves from Piety: and the distance▪ which at first seemed below the Se●…se, will at length be found above the understanding. Every ponderous substance (as Naturalists observe) the more it descends, the faster the motion: No moment of space or time, wherein we traverse the way of wickedness, which adds not some weight to the massy burden of our original impiety, and hastens not our passage to perdition. One sin seeks to secure itself by many, and smaller crimes find no safe protection, but in the shelter of the greater. Treason and usurpation cannot support themselves, but by the sword of Tyranny. Malice i●…uokes Revenge to help her, assisted with her servants, Murder and Detraction. Ingratitude will soon break into open defiance, and neglect of God's precepts is commonly seconded with Contempt; at the least when all others withdraw their forces, Impudence and Hypocrisy are sworn to back their quarrel; whereof the former can outface the severest censure, the latter blind the eyes of the strictest inquisition. Who cannot here observe a great distance between Christian and worldly policy? The one counsels us to make up the breach of our sins by a sincere repentance; the other to enlarge it with greater villainy. Bind not two sinner together, for in one thou shalt not scape unpunished, saith the wisest of Kings. But these Politicians holding themselves wiser than the wisest, hold repentance base, and perseverance in sin generous. Nobler they suppose it to adventure forward with danger, than retire back with shame; as though they meant to show themselves industriously resolute to sell their part in heaven, and purchase their own damnation. But these we must leave a while to their own resolutions, perhaps we shall find them again, with Achitophel hanging on the gallows; whose second and last counsel, offers itself in the next place to our examination.  
8 Hitherto hath Achitophel's care been to strengthen the faction, both to secure himself, and unite the hearts of Israel more firmly to Absalon their leader. His second Direction concerns the speeding of the execution; Let me now choose out (quoth Achitophel) twelve thousand men, and I will arise, and pursue after David this night, and I will come upon him while he is weary and weake-handed, and make him afraid, and all the people which are with him shall fly, and I will smite the King only, and I will bring back all the people unto thee. The man whom thou seekest, is as if all returned: So all the people shall be in peace. In which politic advice of Achitophel's, three remarkable circumstances offer themselves to our observation; 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 have as well as his Head in the conspiracy, so his Hand in the execution: perhaps because he hated David, he was ambitious to show himself the executioner of his own revenge and David's ruin; perhaps out of vainglory, that he might seem as able to act, as wise to project a mischief▪ perhaps out of an officious flattery to engage Absalon's thankfulness by a do●…ble service: But that which seems to me most probable, was his extreme jealousy, not daring to trust so young an experience with a matter of so great moment. Absalon's youth seemed perchance too shallow to entertain the depth of his directions, his blood too near to outface the frowns of a father's anger, or the awe of filial duty, could not be supposed a fit actor in David's Tragedy. The hardest Iron at the first touch of the Load▪ stone is restored to its first temper, and conceives a Magnetic inclination. And why might not David's fiery assault, or gracious countenance in his rebellious son Absalon, enforce nature to return unto herself, and kindle in him the sparks of filial duty and obedience? Here may a man read the state and condition of wicked po●…icie, exposed to a thousand dangers, and subject to a thousand i●…alousies. Well may such men, as Damocles at Dionysius Table, feed their hopes with the choicest dainties; yet Gods fearful judgements, as a sword pendulous over their heads, is always ready to threaten a destruction. 'Tis not then a good, but an evil conscience which makes men cowards: Only he, who wants guilt, wants fear; and nothing but a clear conscience can challenge true mother-hood in a courageous resolution. The second point we observe in Achitophel's counsel, was a stratagem of Diversion: His quarrel was not against the people, but David; his purpose to preserve the Kingdom, but destroy the King: and therefore thought it not so meet to hew out his passage to David's overthrow through the blood of the subjects, as by the Kings forfeit, to purchase them to Absalon's obedience. His first care was to strike at the root itself, well knowing the branches would fall of their own accord; and the people's allegiance once dead in David, would soon quicken again in Absalon. The strength of Israel is shut up in the Prince's palace; and the same power which conquers the one, is soon master of the other. This counsel seems to partake as well of good as bad: with the death of one, to redeem the life of many, in the rigorous laws of hostility, seems not a duty, but a great courtesy: But to sell a King to buy a kingdom, and stake one Prince for many subjects, is less than courtesy, and more than cruelty. Neither was this course affected by Achitophel to spare the lives of innocents, or avoid a greater mischief; but that he found it an easier way to conquer David, and reduce the people under the yoke of Absalon's jurisdiction. The good which politicians use to pretend, commonly swells in show, but shrinks in substance: as the Ocean, they would seem to flow in their kindnesses, and embrace us with twining arms, as the waves the continent; but seeking to lay hold on them, we find them commonly to ebb into nothing, and snatch back their own with some advantage. If they chance to be authors of any good, it serves only to flatter opinion, and deceive simplicity; not that they love good, but that they may be the better armed to work mischief. To commit evil for a good end, seems to bear a better pretence before men, than excuse before God: but to suffer, or act some good for an evil end, is the height of man's wickedness, and the Devil's institution. The third and last circumstance in this Achitophel's counsel, was, by a sudden and unexpected assault, to take the best advantage of his own strength and David's weakness. I will (saith he) suddenly fall on David while he is weary and weake-handed, and the people shall fly. To join with men's misfortunes and add to misery, serves rather baseness of the man, than confidence of the cause; and to second God's afflictions with our own revenge, is a mark of God's instrument, but the Devil's servant. The apprehension of an apt opportunity, is of itself (I confess) a matter indifferent, as well to good as wicked policy: Yet hasty and unexpected actions commonly carry with them a greater suspicion of guilt, than discretion; as that which seeks to prevent a trial, and fears discovery. Time, the father of truth, would (questionless) have betrayed Absalon's cause to common examination, and reduced the discontented Commons to their first temper. David might have given satisfaction, & allegiance have revived in his subjects hearts. Necessity, which perhaps begat the effects of ill government, might have urged the causes; and reason, which at the first seemed to fawn on their discontent, might afterwards be taught to correct her errors and suppress their insolence. All this Achitophel knew right well; and therefore chose rather to take advantage of the people's sudden passion, than their maturer judgements: as one who had good cause to shun a legal ●…ury, where he could promise himself no other than loss in the fatal verdict. Hitherto (beloved) have we traced the footsteps of our grand traitor Achitophel through all his politic counsels, and unnatural rebellions. Your expectation I know (though almost tired) hath long ere this run to the place of execution, and proclaimed his coming: But your wronged patience and my want of time, hath enforced me to reprieve him till another Session.  
COmmon censure hath stamped it for a currant Proverb, 
Part  That it is better for a man to be fortunate than wise. For worldly wisdom, though she seem always to fawn on fortune, yet can never command, and seldom entreat her ser●…ice. It hath been thought the pride and privilege of that power which we call Fortune, to bestow her best favours where she finds least worth; to crown folly, and cross wisdom; to make fools happy, and the wise unfortunate: As a Queen, she is supposed to show her greatest Majesty in Man's weakness; to pity sloth, and envy industry; as most jealous, lest man's wit or endeavours should challenge any part in her prerogative. But he that knows wisely to arbitrate betwixt the clouds of Pagan ignorance, and the clear Sunshine of Christianite, betwixt Poetic fancies, and Prophetical visions, shall find vulgar opinion only mistaken in the name, ascribing that transcendent power of disposing worldly actions, to a Deity which they called Fortune, which Christian knowledge might have taught them more properly to have termed Providence. And howsoever they have bounded her large Empire beyond their own reason; yet Christianity hath traveled much farther, and yet can prescribe no limits: as that which transcends into an infinite, and out-reacheth the eye of all discovery. And though no place hath been found so base in the Theatre of Nature or Civil actions, wherein Providence cannot show the abundant Trophies of her magnificence: Yet there desires she to triumph most, where to men she seems to have least power. Her chiefest glory is to set up her Ensigns on the gates of man's pride, and tread on the neck of worldly policy. No marvel then, that in the great politician Achitophel, in whom neither loyalty could command restraint, or persuade duty; whom neither undoubted valour could check, or danger terrify: only Providence could challenge a jurisdiction. His politic observation of Absalon's disposition and rare endowments, designing him out as a fit subject for his treason, seconded by his crafty and irreligious counsel of abusing David's Concubines, (through which in my former Sermon in this place, I ushered forth your attention) had hitherto passed currant, and found in event as much as it promised in expectation. Absalon had hitherto expressed himself no worse a learner than he a teacher; that the world might well doubt, whether the one were more happy to project, or the other to put in practice. Nothing now seems remaining behind, but to strike the last stroke, and give the fatal onset. David's overthrow, and Absalon's advancement together appear in sight; and his long and tedious ambition, as it were within a league, arrived at the port of victory. Let not Absalon play the truant in his last lesson, and within a few hours the voice of Israel shall salute him King. But the change of a good Master, oftentimes makes a non proficient Scholar: Achitophel's precepts must be corrected by Chusay, his second Tutor. Two eyes are presumed to discern more than one; and the rugged and uneven knots in our first invention, aught to be filled by the second. Though Achitophel in counsel be a Politician, yet Absalon in ambition is a King: and therefore aught to arrogate to himself as well the honour of the Conquest, as of the Sceptres. Too much it might seem for Achitophel to have both; too little for Absalon to have no hand at all in this Kingly project. If Absalon dare not trust his own advice, yet let him show his liberty of consent. Wisdom consists as much in choice, as in invention; neither seems it the least of Absalon's prerogative, amid diverse counsellors to declare himself a King.: Achitophel shall be suffered to speak his mind as an assistant, not to determine causes as a judge; and therefore must pardon Absalon, if approving him in all the rest, he in this one dissent. But oftentimes he that can best act, can worst pen his own part. And therefore no marvel, if Absalon, usurping the office of Achitophel, began to fail in his last act. But to leave Absalon to his headstrong will, we must here search more nearly into the neglect of Achitophel's counsel: which being the second part in the former subdivision of my Text, offers itself as a subject for this day's exercise. And when Achitophel saw that his counsel was not followed, etc.  
2 Achitophel's counsel thus defeated (as you have heard) offers itself to our enquiry under the observation of the causes, and their concomitant circumstances. The causes preceding the fact, we may observe to be twofold: either primary, or Secondary. The primary we find to be no other than Almighty God, from whom all other inferior agents derive 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 boundless circumference into which all discourses run. Betwixt this Eternal and Inferior Agents, as the distance knows no proportion, so Reason could never find resistance or opposition: and easy was it for that omnipotent providence, to whom Achitophel's counsels were from all eternity discovered, to decree as well the means, as the end of his defeat. For as in the vast frame of nature, bodies compared one with the other seem Heterogeneal, consisting of diverse and opposite operations: yet as so many wheels in an artificial engine, are by the same hand directed to the same common use; so the actions and counsels of men, howsoever casually they seem to meet, and justle one the other, are notwithstanding preordained by the same Infinite counsel, to cooperate to the same universal end. Whence will naturally arise this observation, That howsoever men may propose to themselves, it is only in the power of Almighty God to dispose. A proposition better known as a Proverb among men, than acknowledged in their practice. Had yet the great Politicians of this world as much Logic to judge, as cunning to contrive their own plots, they would questionless out of the combination of second causes, without respect unto the first, rather suspect a fallacy, than promise a demonstration. Had they as much acquaintance with God's Word, as their own wicked and profane Axioms; they would have heard the Lord often threatening in holy Scriptures to stagger the counsel of the wicked, and turn the wisdom of the wisest into folly. Had they rather desired to be instructed, than flattered by experience, they would have found of their profession, in steed of a few crowned happy by event, ten thousand miscarry in the means. A good success, like a sly Parasite, rather soothes than commends our actions, and like a coy Mistress, prostitutes herself to men's neglect, but frowns on their ambition. But these are popular arguments, subject almost to common sense; wherein every common observation may claim a share. Should we search with more subtlety, either as sound Divines, or deep Philosophers, into the mysterious manner of Gods working; we shall find no small argument to be drawn from the disparity betwixt Divine providence and Worldly policy. The plots and counterplots of men are usually grounded, either upon open Resistance, or sly Diversion. The one is taught us in the Book of Nature; wherein we may read the interchangeable conquest of the elements in their mutual conflicts and operations: the other is grounded on Civil observation as well as nature, which in the shortest and easiest way commonly finds the safest victory. But Gods Almighty hand, which never knew Resistance, or needs Diversion, easily knows how to work his own ends by his supernatural concurrence with worldly agents, in their most affected projects. The same means which wicked men propose to themselves, as the safest agents for their desired ends, he makes the instruments of their own ruin; that the most exacteft plot, wherein policy could ever▪ hug her own invention, may seem the most exquisite example of her own shame. Easy was it for that great King of Heaven and Earth, with thunder and lightning from heaven, to have pashed Absalon in pieces, and scorched up his seditious army; more easily could he have broken the subtle nets of Achitophel's politic invention, than Samson the Philistines bands, or an Elephant a Spider's web: But intending rather to make them their own execution●…rs, he suffers them to run in their own Labyrinth, till they meet their own ruin. What way in Nature could Pharaoh devose more exquisite to increase the strength of Israel, and make them populous, than to tie them to their daily burdens? Whence could Moses have better derived his greatness in Pharaoh's Court, than from the bulrush cradle floating on the tears of the weeping river? How could Pharaoh have feared or expected, even in his own tyrannous decree, projected for his own safeguard, and Israel's extirpation, to have found Israel ransomed, and himself ruined? that his own daughter should preserve that as a Cabinet of pleasure, which Moses mother bestowed on him as a mournful Coffin? Little thought Joseph's brethren in selling him to the Egyptians, to have purchased their own shame, and his future greatness. Little thought those Roman Emperors, in their raging persecutions to have sown the seed of the Church in the blood of the Martyrs, and have seen Christianity most triumphant in her greatest wounds. Little thought Pope Leo the tenth, in sending his Indulgences into Germany, to have met with such an opportunity as the people's discontent, and the Eremite Friar's defeat, to have stirred up the hot spirit of Luther, to have given such a fatal blow to his own greatness, and see his tyrannous Hierarchy in such a terrible combustion. Such is the infinite wisdom of that Providence, to ordain worldly policy to afford not only the aptest instruments, but the exactest opportunities to destroy itself; and there to declare our greatest weakness, where we repose our greatest strength. Whence by way of application we may draw two other consectaries, expressing no less apparent footsteps of Gods Almighty providence in disposing the affairs of men. First, that in prevention of worldly plots & stratagems he commonly shows not himself but at the last push, and seldom discovers our danger till we suppose ourselves most secure. Had God's wisdom ran the course of humane policy, he might have prevented, as well as defeated Achitophel's design; he might have stirred up David's jealousy, betime to have shut up Absalon in prison; or according to the preposterous rules of the Ottonian justice, have rewarded his future treason with a present execution. Absalon might have failed as well in the first as last precept; or at least Achitophel might have read in Absalon's disposition, his wilful weakness or inconstancy. But God pursues not ours, but his own glory, as one who is then most willing to show his power, when our hopes or abilities can challenge least.  
8 Our second Consectary drawn from God's omnipotent providence, is, That God sits not as an idle spectator, but interposeth himself as a chief actor on the Theatre of worldly actions. It was not only an idle, but a wicked dream of Epicurus and his followers, that God, busied in the contemplation of heavenly matters, gave over the government of the World to Chance, or Nature: as if he supposed it a Mill or Waterwork, which once framed by an Artificer, and animated by an active power, should work of its own accord, and preserve in it the principles both of motion and continuance. Which opinion (for aught that I know) might be fastened on our Master Aristotle, who not only in his Physics seems to deny a Providence; but in the whole course of his Philosophy seems to prefer Nature as a Deity, whom God should rather serve than command: yet here, should I freely discover mine opinion, I should think our Philosopher mistaken, in dividing one and the self same thing into diverse names. To separate God from Nature is to divorce Nature from herself: which seems of itself absurd; but to ascribe act and motion unto the latter, and appoint the former to sit idle as a spectator, or at least as a necessary agent to serve Nature, is more absurd to think 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 General, which I hold to be no other than that we usually call Nature: the other Special, which humane Ignorance or Admiration hath termed Miracle. Neither can reason imagine the natural generation of things to be any other than a continuate Creation, wherein Almighty God, according to the Aptness and Preparation of the subject, daily ministers new forms, or conserves the same: which the Divines term Preservation. For to give a Creature, without God's immediate concurrence, an ability of producing the like or equal substance to itself, or by his own power to derive out of that first Chaos a new form or nature, seems to me to trench too far on God's Prerogative; I had almost said, to emulate God in the second part of his Creation. But to leave this Commonwealth of Nature to its first institution, and enter into the view of men's actions, we shall find a more special concurrence of Divine providence, than in the former. To what other cause else should we owe that miraculous preservation of God's Church, which through the violence of so many ages hath saved itself entire, with so small a number, and great an opposition. Time, which hath seen the Rise and Fall of so many famous Kingdoms; the invention and decay of so many learned labours; the erection and defacing of so many stately Trophies; Time, which in her vast gulf hath not only swallowed up antiquity, but for the greatest part envied her history; hath yet cherished in her bosom this one darling, and kept a sure register of all her actions. Should I descend to particular examples of God's concurrence in man's actions, I should sooner lose myself, than find an end. The most irreligious Heathen, through the thick clouds of ignorance, have often espied the glimpse of God's dreadful lightning, and often quaked at his thunder: They have felt his finger in their wounds, and acknowledged his strength in their weakness: Yea, such hath been the power of Almighty God, to expose their own wicked actions as a table of their confession, and extort an acknowledgement of his victory out of their blasphemy. julian, that wicked Apostate, though as politic to obscure, as malicious to oppose the truth of Christ jesus; was yet in the end constrained to shut up his tyranny with a Vi●…isti Gal●…leae. In like sort, we read of Mahomet the second, the first Emperor of the Turks, that at the siege of Scodra against the Christians, in the defence of so small a City against his mighty Army, finding God his enemy, he blasphemously asked by way of exprobration, whether God had not enough to do in Heaven, that he should interpose himself in his affairs on earth? He that will not deny a God, must of necessity grant a providence, and who knows himself, and sifts into his own will and actions, must needs acknowledge a supernal power, which determines them to good or evil. Here, stood it with my time or your patience, could I proceed to tax Pelagius, and his latter spawn the Jesuits and Arminians: who imagining our will to be her own mistress, have admitted God no otherwise than as a servant or assistant; as though that Almighty power were not authorized to preordain, but only bound to second our conversion Their salvation they would rather owe unto themselves than grace; as though they sought the first cause in their own inclination, and expected nothing of God but a Moral and strong persuasion. But although in deed they will deny a certain and special Predestination, yet in words they will grant a Prescience. Here would I willingly ask a question out of my Text: Whether God absolutely foresaw Absalon's inclination of rejecting Achitophel's counsel, or not? If they grant the Negative, they deny a Prescience: If the Affirmative, I demand again, whether this foresight could imply a necessity of event, or leave Absalon to his own free choice? If the former, they must deny him a freewill of declining to the other side, which they labour by all means to establish: If the latter; they must either acknowledge God's prescience to be uncertain, against the ground they have already granted; or at least affirm, that a certain knowledge may be of such things as shall never come to pass. Here the Jesuits are better provided to shift than answer; like the subtle 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 shows no fair countenance, and Reason faints, their recourse to Schoole-subtilties must be their only refuge. But were there no Smith in Israel, yet might these Philistines be entreated to sharpen our sword for our defence against their battery. God (say they) from all eternity foresaw the inclination of man's freewill, upon which he grounded his decree of withholding or conferring farther grace. Here I must ask again, Whether God foresaw it in his own decree, or the disposition of the second causes? If they assent unto the former, then must this foresight in the order of our understanding, not prevent, but rather second the decree; which they deny. If they stick to the latter (as indeed they do) I demand how second causes may be supposed to work, except they were predetermined and actuated by the first? That second causes work not in their own, but their owner's strength, is their own principle; and to grant them an operation, not depending on the first Agent, were to set an instrument to work without a hand. I would ask moreover, Whether God foreseeing Achitophel's counsel and Absalon's inclination, bade the power to hinder it or not. If so, then was it in his power to foresee what himself could hinder; which checks the certainty of God's knowledge, and involves an apparent Contradiction. If not, how can we imagine him Omnipotent, which cannot challenge so much power over second causes, as to turn and divert them to his own uses? This argument Vorstius and Episcopius found so strong against them, that to back their absurdity, they must add apparent blasphemy; allowing God either no Prescience at all, or such as is only uncertain and 〈◊〉; which impious and gross opinion I hold sufficiently confuted in the mention. But I have stayed here too long, and have far to go: wherefore having taken a general survey of the primary, or chief cause of Achitophel's defeat, let us descend to the second causes, which in the next place offer themselves to observation.  
4 Gods power hath expressed itself legible as well in the Book of Nature as of Grace: and natural Agents (as you have heard) as they derive their operations from his strength, so they are determined by his will, and directed to his glory. Here we find Nature in second Agents not set against herself, though raised a pitch beyond her private inclination; and the first cause without either need or violence, to entertain the service of the second. Whence, ere we descend to each particular inferior agent, will arise one general observation: That Almighty God bringing to pass miraculous and great events, commonly admits the cooperation of second causes. As easy was it questionless for that great Architect of nature, who out of waste and emptiness begat a world, to create, as to command, to cause, as to entertain the operation of inferior Agents. Here might History show herself prodigal of examples, but never bankrupt: every moment, in the ordinary course of humane actions, begets some instance or other to demonstrate Gods gracious love and favour to the world; who, able to dash both Policy and Nature out of countenance, is notwithstanding pleased to admit them as his obedient handmaidens. But to express the secret cooperation of God, working by second causes, is a matter which hath heretofore staggered Philosophy, and puzzled the apprehension of the sharpest and acutest Divines. Nevertheless, so far forth as the infinite power of God may dispense with man's enquiry, we may reduce the manner of his working to certain heads; to decline as much as we can the two enemies of understanding, Obscurity and Confusion. The action then of Gods concurring with second causes, concerns either the beginning, progress, or end of the same act. In the beginning we may call it either Positive or Negative. The Positive consists either in the furtherance or hindrance of humane actions; both which may be either internal or external. The internal promotion or hindrance is again divided into two acts: for either it concerns the supportance of the creature, which in the first moment is termed Creation; in continuance, Preservation; or the preordination of the Agent, which with our Divines, against the Tenent of Arminius, I dare to call Predetermination. The external, is the presentment of some external and present object to the apprehension of the sense, will, or understanding; which latter acts, concur as well in God's hindrance of humane actions: For the same Almighty power, can at once both promote his own, and hinder men's counsels. This Hindrance is many ways brought to pass; for either the impediment is cast on our authority, power, will, or state. Our authority of free-working i●… kerbed and restrained by the Law, whereof the breach is a sin: as that of Adam in Paradise, whose liberty could not dispense with the tasting of the forbidden tr●…e. Our Natural power is checked by many intervenient causes: first by cutting off the agent from life and being, as that of the siege of jerusalem by Senna herib, by smiting in one night an hundred fourscore and five thousand; or the bringing of 〈◊〉 the Prophet to 〈◊〉, by the consumption of 〈◊〉 men by ●…ire from heaven▪ Secondly, by detraction or diminution of the power; as I●…roboam was res●…rained from apprehending the Prophet, by the drying up of his hand. Thirdly, by opposition of equal or greater strength; as Vzziah was hindered by 〈◊〉 and his fourscore Priests from offering in the Temple. Fourthly, by removing or subtraction of the object, as our Saviour saved himself from the violence of the jews, and the Tribune Paul from the conspiracy. An impediment may be cast on our will, either by Gods Predetermining power, which against Arminius we have formerly maintained, or by some outward persuasive argument. The arguments, wherewith he usually dissuades our will from commencing any action, are commonly drawn either from the Topickes of seeming impossibility, and apparent difficulty; or unpleasantness, loss, and dishonour. By the first, for a while the Scribes and Pharis●…es were restrained from offering violence unto our Saviour, because they knew him of the people to be esteemed as a Prophet. In like sort, God heretofore set a bar betwixt his own people and the Idolatrous Israelites, lest they should traffic as well sins as familiarity. By the second, Joseph's brethren were diverted from the murder of their Brother, because a milder course seemed to serve their purpose. By the third and last, joseph was dissuaded from adultery with Potiphars wife, and David from touching the Lords ano●…nted. An obstacle may be cast on the act itself two manner of ways; either by taking away the object, which with some we have reduced to the impediment of the power, or by disabling the influx and power of the agent, in regard of the patient: whereof we have an example in the three Children, vnconsumed in the fiery surnace. The Negative act of Gods concurring, is permission, & is clean opposite to the other; and therefore aught to be squared by the same distinction: for as Logicians have taught us, Opposites ought to suffer the same diviston. Only from hence we must except the impediment caston our actions by the law or authority; for otherwise would there follow an apparent contradiction, that the same act should be a sin, and yet no sin: a sin as it is by the Law forbidden, and yet no sin, as it is by the same power permitted. These acts forespoken of God's concurrence, seem to pr●…uent and precede the action of an inferior agent. In the action itself, we find two special acts; the one, an actual determination of the agent to the object, the other, a direction to the end. An instance of the former we have in 〈◊〉 cruelty upon the children, which was diverted by our Saviour, by the substitution of another object. Of this latter, in King Ahasuerosh, who amid the spoils of so many virgin concu●…ines, lighted on Hester, whom Providence had marked out to be the preser●…er of the jewesh nation. The concourse of God, after, and in the end of humane actions, is no other than the direction of the event to a further purpose: which we observe in the jews cruelty in crucifying our Saviour; the execution of whose malice, was found to be the most exquisite means of our salvation. But I have almost lost myself in this Labyrinth, whereinto, though Philosophy seems to have taught an entrance in, yet Divinity never discovered a passage out; as that which begins with man's smallest knowledge, and in his greatest ignorance. Hence are we taught, not so far●…e to trust to God's providence, as to neglect the ordinary means which God offers to our industry or observation, Hezekiab, though he had already received under Gods own hand and seal, a lease of fifteen years to the date of life almost expired, neglected neither the Prophet's counsel, nor the help of his Physicians: and David 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 Achitophel's defeat, and his delivery. Which second causes coming next in order particularly to be traced out, your favourable attention will (I hope) a while longer hold the candle while I briefly read them.  
5 The inferior agents concurring to the neglect of Achitophel's counsel, are reduced unto two heads: The impulsive, and instrumental. The impulsive cause which moved God to defeat Achitophel's counsel (so far as according to the language of men we may speak of God) was David's prayer, whereby he besought him to confound the counsel of Achitophel his professed enemy. The good use of prayer amongst devout and religious men, hath always been esteemed both the first and last remedy in our greatest dangers, as the surest key which opens and shuts the door of God's secret closet. When our friends shrink from us, and all worldly stratagems are out of sight; when dangers present their Gorgon faces as hideous as our fears, and death stands at our elbows to summon our appearance to the last arraignment; only prayer is left to intercede as a gracious Orator, and effective advocate. Though Achitophel in wit and industry would show himself a politician, yet David in sanctity must express himself a Prophet: and though Absalon's hopes are grounded on his worldly strength, yet David's strength is erected on God's protection. Neither in his sacred ●…iaculation, where in he addressed himself to Gods will and mercy, was his desire untutured, or his devotion ignorant. He kn●…w to whom he spoke, and observed a distance: as fearing lest his religious zeal might seem unmannerly if unseasonable. The greatest offices are commonly subject to the greatest solaecismes, and Prayer, devotions must trusty messenger, if not well directed or acquainted with her Embassage, may soon degenerate into superstition. But so well instructed was David in this religious courtship, as if the end of his suit had been others institution, and his example our rule. Whether we respect the Author, ●…nd, Object, Time, or Form of his earnest petition, we shall obs●…rue him as discrecte as religious, as one which ow●…d his oraizons as much to knowledge as devotion. First we find his prayer neither to be ignorant, nor hypocritical; but as proceeding from a generous and uncorrupted heart, vsh●…red in by sincerity, and accompanied with contrition. He measured his meditations rather by weight than number. He 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. He knew not so much compliment as the Devil's formal Courtiers, who desire as little to be believed of God, as understood of men; and esteem prayer rather as a decent formality, than a religious exercise. Secondly, the end of his Prayer, was, no other than the preservation of his people, and his own defence: neither in his own defence sought he revenge but justice; his prayer was not directed against the person, but the sin; neither his desire (for aught I see) so much in the ruin of Achitophel, as the diversion of his policy. Tur●…e (saith he) the wisdom of Achitophel into folly. We find not in this form the affected curses of the Romish Synagogue, which raving 〈◊〉 at the time dogging him in his way, might as easily have taught as David suffered. But the Pope perhaps may command what David never durst to entreat of God: And what is a King and Prophet to Christ's universal Vicar? or David's prerogative to his Supremacy? Too much might it be thought for David to ban or excommunicate a graceless Son, or a rebellious Subject: yet may it perhaps seem too little for Peter's successor, in whose hands are the keys of heaven, hell, and purgatory, to shut and open at his pleasure. Loath I am (beloved) to jest in earnest, or turn a serious blasphemy into a pleasant Irony. But nothing works us more, than our shameful actions: and the same power which turns humane wisdom intofolly, makes it unto men ridiculous. To bewail folly with Heraclitus, argues charity; and yet to laugh at it with Democritus, can be interpreted no sin but justice. Thirdly, the object to which David's prayer was directed, was no other than God himself, as one best acquainted with his 〈◊〉, and most able to relieve him. Had 〈◊〉 〈◊〉 taught the compliment of our Roman Courtiers, o●… the religious mysteries of 〈◊〉, he might have prepared Gods ●…ares before, by the meditation of some 〈◊〉, or at least have made pr●…nision of some 〈◊〉 〈◊〉, to 〈◊〉 him safe from danger. The holy Legend (had he lived in these riper times) might questionless have instructed him in the particular ●…ffices of each Saint, as well as the ancient Roman records in the prerogative of each inferior De●…ie. A thousand to one but some humble S. Francis would have been singled out to deliver his petition; or some charitable S. Thomas Becket, who could not deny a Parrot his assistance, would have been m●…ued with the petition of a King. But David (it seemeth, better kn●…w the King himself, than these his Courtiers, and neglecting these inferior officers, presents his suit to ●…o other than God himself, whom nevertheless he found (if we believe Scriptures) facile enough both to heart his prayer, and grant his request. Fourthly, the time and opportunity of his prayer cannot but minister somewhat to observation. He deferred not his petition, like a malefactor on the 〈◊〉, or a profane Seaman in perplexity, to the last extremity: but he begins where desperate and careless sinners would (at least) desire to end. No sooner had Fame, as a swift Pursuivant, evertaken Achitophel in his renolt, but he makes his 〈◊〉 to Almighty God, as one who knew well that it was his office rather to govern than obey Destiny. The same hand of vengeance which by Moses entreaty was restrained from the overthrow of the idolatrous Israclites, and by a general prayer and repentance from the desolation of Niniuch, he could not imagine either slack or impotent in defeat of his enemies, or defence of his faithful servant. Fifthly, we observe his prayer to be short and pithy, not tedious and impertinent; as thinking it merer that his heart should dictate to his tongue, than his tongue interpret to his heart. His prayer was not crude and unconcocted, abounding with as many Tautologies as words, but seasonable and Patheticke, expressing no less than his earnest desire, and directed no further than the present purpose. Here, as our Saviour in the Gospel heretofore taxed the Pharisees of long and tedious babbling, might I proceed to reprehend some Pharisees of our time, were I sure to be mine own interpreter. But I am much afraid, lest, through the sides of a few factious and fantastic spirits, I should be suspected to wound Religion. The sixth and last circumstance in David's prayer, was, that it proceeded from him extemporary, as best suiting with an extemporary and sudden accident. Hence our modern Masspriests might have been taught a more profitable Art of Prayer, than the sale of set Liturgies for all occasions. No invention of man could ever prove so infinite as to sift the precise corners of every man's conscience: neither is it in the wit of man, but God, to dictate a present form for all future accidents, and prescribe a special Antidote against all temptations. Herein commonly the Physician shows himself no sooner than the disease, as one who would have us depend rather on his present favour, than our premeditated counsel. And in such cases I take that of our Saviour, [Dabitur in illà horâ] to be understood. Nevertheless 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 public and private prayer, would have all to proceed from an extemporary and sudden meditation. As though God could not as well direct our study, as strengthen our delivery; and there were not a place as well for attention to follow, as invention to dictate in our Devotion. For the confutation of which men's unwarrantable industry, we need go no further than our Saviour's own example, who prescribed us a set form of Prayer; or David at least, of whom we now speak, who hath left behind him so many sweet and divine meditations, as a testimony of his sanctity, and a pattern for our imitation. Hitherto (beloved) have I discoursed of the Impulsive second cause of Achitophel's defeat. The instrumental causes, whereunto my method in the next place is engaged, concern either the immediate prevention of Achitophel's design, or discovery of it to David and his Army. The former consisting of Chushai's loyalty and Absalon's weakness, discovers unto us as well the character of a trusty Subject, preferring his King's safety before his own ambition, as of an unexperienced young Prince, more willing to hearken to the voice of flattery, than wise direction. The latter, God's power in the weak simplicity of a silly Ma●…de, the instrument of this discovery. In the brief touching of which points, I hope to find your patience a little more propitious than the time.  
6 As much as the dignity of a King transcends the Subject, is the obligation of the Subject to his King: neither is the duty less we owe to the safety of our Sovereign, than the safeguard we challenge in his protection; as the centre, next under God, from which we derive our honours, and to which we owe our services Of this duty, Chushai, David's trusty servant, was not ignorant, neither 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 loyalty; neither was he more slack to obey than David to command. Return into the City (quoth David to Chushai) and say unto Absalon, I will be thy servant, O King, as I have been thy father's servant; so shalt thou defeat the counsel of Achitophel. Almighty God, who formerly heard David's prayer, directed his advice, and Chushai's industrious loyalty. In undertaking of which design, we shall find David blessed in so good a servant, as Chushai worthy of so good a Master; whose carriage of so dangerous a business in so honest and discreet a fashion, seems to copy out unto us all the offices of an honest politician. In the first place, we find his obedience and resolution, neither shrinking from the awful looks of danger, or forfeyting his Master's trust. The apprehension of an unexpected friend, or reconciled enemy, might have betrayed his errand to watchful jealousy: suspicion might have called his very looks to examination, and guilty fear, the child of treason, might have delivered him over as a spy to present execution. Achitophel's deep in sight in State affairs, and Absalon's confidence in his oraculous advice, might have either sounded his disposition, or dashed his counsel out of countenance; and then should he find his best service rewarded with death or torture: at least, had his message met the best success, and ransomed his Master David from so imminent a conspiracy, yet, according to the rules of worldly policy, he could not yet suppose Absalon's jealousy more dangerous than David's obligation. Princes, unwillingly owe courtesies greater than themselves, and commonly prefer a bankrupt debtor, before an over-deseruing creditor: as if the very sight or remembrance of a beneficial friend, should seem a perpetual exprobration of ingratitude. A smaller disparagement it seems among worldly Tyrants to want justice, than Power; rather to be thought willing to offend, than not to be thought able to requite. These objections urged to Chushai's likely conjecture and politic observation, might easily have checked his forwardness in David's service, and strangled his resolution in the very birth. But he out of a clear and courageous spirit, neither fears an enemy, nor suspects a friend, nor seeks his duty abroad in other men's forecasts, which he might find at home in his own bosom. In the second place, we may observe his trusty love to his Master David: occasion might here seem to smile on his advancement, and Absalon's growing fortunes, as the rising Sun, might have tempted his ambition: David seems ready to depart, and Absalon to enter the Scene of life and sovereignty: and who, in policy, would not rather choose to have his fortunes to live in Absalon, than die in David? To have betrayed the father's trust, might have engaged the son's affection; and to raise himself a fortune out of his Master's ruin, though the greatest breach in the laws of loyalty, had seemed one of the chiefest Maxims in the art of Policy. But he, as a faithful subject, respects not what he might, but what he ought; not so much what occasion might seem to offer, as what religion might be known to justify: as one who would rather owe his misfortunes to his trusty service, than his preferment to dishonest treachery. Thirdly, we may note his secrecy and discretion in managing so dangerous and great a project. He invaded not the young Prince's ears with a sudden and unexpected onset, or like an intruding Polipragmon, showed himself more officious than wise, to outrun the goal, and let slip before occasion. He expected, not prevented his opportunity; and suffered Absalon to ask, before he thought it convenient to give his counsel: that Absalon might seem more indebted to Chushai's wisdom, than Chushai to Absalon's approbation. Neither in his advice did Chushai show himself factious or unmannerly; he seemed only to dislike Achitophel's direction in this one design, not without a silent acknowledgement of his former wisdom. The counsel (saith he) which Achitophel hath given at this time is not good. The advantage of Achitophel's reputation amongst those that had tried his policy, & of the people's prejudice of such as should contradict, taught Chushai's discretion to disapprove rather the counsel, than the counsellor, and mitigate his dissent with some colour of former approbation. This design, inspired by God himself, directed by David, and practised by Chushai, seems to give warrant to this observation, That there is as well a good as an evil policy; as well an honest and discreet conveyance of our actions, grounded on religion, as an indirect proceeding engaged to unwarranted and unlawful actions. He that would have us to be innocent as Doves, hath taught us also to be wise as Serpents; and he that dispenseth us the means to achieve our ends, permits us also the proper and best direction. But how precisely to divide betwixt an honest providence, and unlawful policy▪ neither on the one side to violate God's precepts, nor on the other to neglect our own right, seems a matter as curious to determine, as necessary to understand. To be God's servant and the Times, at once, seems incomparable; esp●…cially, in such a disorderly mixture of humane actions: in which (as Bodin would counsel us) it behoves a wise man to show himself as various as the season. We cannot command, but obey occasion. The means and opportunities whereof Statesmen take advantage in defeating of their opposites, are rather found than chosen; and the manner and direction of our projects rather prescribed us by chance than skill, as such whose causality depends not on our will, but observation. Nevertheless between the iniquity of our times, and the strictness of a good conscience, a space is le●…t wide enough to give a passage for a religious & wise discretion: and by how much the plots of men, and changes of State seem more dangerous to God's children, by so much is their care and providence, in declining the snares of the wicked, the better warranted. For God condemns in us as well the neglect of our care, as his providence; as on●… whose wisdom works seldom without, but with and in our industry.  
7 The second instrumental cause which shows itself in the privation of Achitophel's counsel, was found in Absalon's inclination. Achitophel's projects having long since past the first conception, are now come unto the very birth: but Absalon's unexperienced youth, as an unskilful midwife, made it abortive in the delivery. The ground of his error I can interpret to be no other, than the usual disease of Princes, who had rather be soothed than advised, and have ears more facile to the tongue of flattery, than the heart of loyalty. Flattery by Tacitus, was well termed the old sickness of the Roman Commonwealth, as the love of flattery, the stain and blemish of the wisest Emperors. Those whom neither the sword could conquer, nor treason undermine; whom neither pleasure could allure, nor riches persuade, nor greatness tempt to the least dishonour, only flattery could bring into subjection. For as the object of flattery, self-love, is most universal, and no where excluded humane nature: so adulation in itself, every where, finds occasion to enter without resistance or impeachment. And whereas all other vices are countermanded and checked by their contrary virtues, this one seems to challenge a prerogative above virtue herself, in that she finds acceptance among her enemies, and grows stronger by opposition. No marvel then, if Absalon's youthful weakness, unable to endure the siege of so puissant a beleaguer, revolted from Achitophel's (as I may say) irreligious loyalty, and yielded to Chushai's pious flattery. Chushai's adulatory counsel we may observe to consist in three especial circumstances. First, that he persuaded him to enter the field in his own person, and make himself the owner as well of the victory as the Sovereignty; as though it had seemed a matter not becoming the greatness of a King, to owe the honour of his Sceptres to the valour of a servant. Secondly, in that in his advice he seemed more firmly opinionated of the people's love, and Absalon's popular estimation. What we desire, that we easily believe: neither prize we our periections dearer in themselves, than in other men's admiration. Our virtues never please us better, than when, by reflection, they seem augmented in the false glass of popular opinion. Neither shall Sophocles the Tragedian, be so well accepted in describing men's manners as they were, as Eu ipides, who presented them as they should be. More honour found Homer in expressing men's manners to the best, than Hegemon to the worst. And howsoever the two famous Painters, Pauson in limming out the most deformed, and Cleophon the most semblable and likely Pictures, expressed in their work as much art as industry: yet who with Polignotus, so cunningly can handle his pencil, as to paint out men's best parts beyond truth or existence, shall easily purchase the reputation of the rarest workmanship. Thirdly, Chushai's counsel seemed more to aymeat Absalon's honour and magnificence, in that he persuaded him to oppose his Father David, rather by open strength than undermining policy. For Absalon to have entrapped his Father David by a secret ambush, had been termed rather a treason than a victory: and by how much the field is more ample than the closet, seems a clancular conspiracy, inferior to an open hostile opposition. To screw himself into his Father's kingdom by cunning engines, might derogate from his valour, and obscure the glory of the conquest. A pitched field would be thought the best scene, whereon honour ought to display her Ensigns, and the sword the most graceful actor. These adulatory suggestions of Chushai, howsoever prejudicial to Absalon's design, had nevertheless the advantage of Achitophel's well weighed policy. For as sick and queafie stomaches had rather appetite should umpire their desires, than judgement; affecting for the time, rather to be pleased than profited: so Chushai's advice tempered and seasoned, (as it seems) to Absalon's vainglorious and ambitious humour, was as soon swallowed as suggested. From which example, practised by Chushai, and paralleled by the like in●…ances in all times and histories, will arise this observation: That flattery is the most exquisite and dangerous policy. A proposition requiring no other confirmation, than common practice; wherein we esteem those ax●…omes established as the most undoubted truth, which by ordinary experience are found most successful. A happy success is that which crownes our actions; neither is our natural knowledge more indebted to sensible experiment, than our politic to civil observation. Hence an ordinary path, by policy, seems to be trodden out to all preferments, through the backdoor of adulation, through which, every base and undeserving Parasite shall find an easy entrance, while desert, waiting for a turn at the foregate, shall freeze ere it obtain admission, and pine away in fruitless expectation. No marvel then, if flattery, which some have termed the eight liberal Science, have gotten the start of the other seven, having been tried to be most compendious and ready way to all advancement; at least one, to whom all other professions owe their grace, and direct their service. The curious workmanship of artificers, the subtle nets, and pleasant dreams of Philosophers, the hired voices of Lawyers, the sugared pills of Physicians, the set and formal gravity of Divines, the oily tongues of Courtiers, the scraping legs of Peasants, seem all corrivals in courting this proud Mistress, and prostituting their service to adulation. Here (Reverend and Beloved) might I in modesty ask of you, as sometime the King of Israel of Elisha the Prophet, Father, shall I strike? But your gravity checks my swelling passion, and seems 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 shameless Cham, to discover a father's nakedness, no remorseless Nero, to open and expose the entrailes of my mother. The veil of Charity is in my hand, to cover a multitude of sins, if I chanc●… to meet them in my passage; yet had I rather ever to shut mine own eyes, than behold mine own sorrow, and my mother's shame. With Noah's two modest sons, I purposely look awry and go backwards; not so much as to see that, which I have no hands to hide, no brow to justify. Should I wander with Actaeon in so wide a forest, my unwary eyesight might unhappily glance on Diana naked, and make itself guilty, as well of danger as observation. But casting mine eyes on this learned and grave assembly, me thinks I could promise myself as much liberty to speak, as truth prerogative to warrant. Can any prescription plead a stronger immunity from the yoke of flattery, than the charter of the Muses? or any nation under heaven vaunt of a larger freedom, than the children of the Prophets? and yet here I may well fear, lest my observation may betray flattery to discovery, and my language to exception. Afraid I am almost to open mine eyes and look abroad, lest I should espy flattery dispensing offices, conferring dignities, conniving at offences, violating privileges, debasing worth, disgracing learning, and undermining honesty. Flattery is not always clothed in the same weeds or colours; she can put on black as well as white: in the seat of justice she can show herself in purple, in the Court of Princes she can strut in gaudy silks, and (for aught I know) in the chiefest place of learning and religion, can shroud herself in scarlet. There was a false Lucifer among the Angels, a wicked Saul among the Prophets, a traitorous judas among the Apostles: and an easy inquiry, might heretofore, have discovered a scycophanticke Shaw among the Doctors.  — Satis esse vid●…sse, revertor. 
If adulation should be now found to sojourn in our Cloisters, I could wish, by Chushai, she should be taught her best office, which is the common good, and the Prince's preservation: so should we never fear that censure, which Tacitus gives of the Roman Senators living under Tiberius, That they ambitiously stood up in Senate, and strove to outvie one the there in servile baseness: much less should we deserve to be laughed at with those Thebans, who (as we read in justine) fawning too much on Philip's greatness, bought their new protection with the loss of their ancient liberty. But I have too long entangled myself in this discourse of Flattery, wherein (I fear) I have neither observed the time, nor flattered your patience. I must now briefly descend to the instrument of the discovery, which in the next place presents itself to examination.  
8 Almighty God, in bringing to pass matters of the greatest moment, rather makes than finds the fittest instruments; as one who would rather have the subject indebted to his choice, than his choice to our estimation. He, to whom it was as easy to create as suborn a creature, could as well give as take occasion, and for his sacred purpose as soon fortify the weakest, as single out the strongest. Achitophel's politic advice suggested to Absalon, defeated by Chushai, communicated to Zadocke and Abiathar the priests, is at length by David's servants, discovered by a Woman, a silly Maid, whose unexperienced youth, unable sex, and meaner estate, could express no other character than weakness; is notwithstanding designed out by God as the choicest instrument of securing the state of Israel, and a King's delivery. The rarest workmanship is commended as much by the worst, as the best instruments; and it is Gods frequent practice (to speak with the Apostle) to make known the riches of his glory on the vessels of his mercy. Our Saviour Christ, to whom all the Kings and Emperors of the earth owed observance, whose least alliance could have royalised the basest family, was pleased notwithhanding as an inmate to make himself a passage into this world through Mary's neglected womb; his cradle was no better than a crib, and his first entertainment no higher than Joseph's fortunes. Neither was his birth a better argument than his life and actions. He might have breathed in the air 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 foot of her magnificence on the neck of the proudest nations. Athens, the mother of the Grecian wisdom, had long ere this triumphed in her fruitful and glorious offspring: And the Scribes and Doctors at jerusalem, sitting in Moses chair, could have challenged a right beyond the Delphic Oracle: and yet we find neither his knowledge fathered by the most famous teachers, nor his manners indebted to the severest institution. The shop of a Mechanitian seemed his first Academy, the Publicans and sinners his familiar hosts and friends, and the poor fishermen, returning from their broken nets, admitted into the number of his choice Disciples. By which, we 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 mean associates. Virgil's silly Gnat could awaken the sluggish shepherd from his improvident slumber, to decline the approaching Serpent; and the impotent Pismire hath been taught to rouse up the sleeping Lion, to make an escape from the hunter's snares. Thus we find the chain of God Almighty's providence linked together by so many dependant causes, began in God's counsel, seconded by David's prayer, continued in Chushai's loyalty, and Absalon's weakness, shut up at length in the action of a silly Maid: which as an introduction might lead our discourse a Scene further, to the last Catastrophe, and Achitophel's bloody Tragedy: to which, having so much at this time trespassed on your patience, I shall (God willing) engage my next exercise.  
He must needs run, whom desperation leads, and the 
Part 3.  Devil drives. That old Serpent that first set mischief a work, scorns as much to retire, as delights to persevere, and neither slacks or stops his pace, till he find the place of execution. How far his wicked industry hath gone hand in hand with Achitophel's treacherous designs, your present memory may witness, in my former exercise, and your attention. The defeat of his pernicious counsel, with the causes presenting themselves to the horror of a guilty conscience, seconded as well with outward disgrace as inward discontent, turns his own weapon against himself, and makes his policy▪ the most exquisite instrument of his own destruction. This great Politician, whom (as the Oracle of God) the people of Israel had never suspected of inconstancy, or accused of indiscretion; whose wise service had instructed Absalon in all his parts, and so judiciously (as it were) chalked out unto him the way to sovereignty, might seem to deserve more in the eyes of Absalon than misprision. What less reward can our best industry expect, or gratitude express, than acknowledgement or approbation? What greater evidence of present ability can our understandings minister, or our hopes promise, than the stamp and seal of our former actions? Had Chushai ever showed himself so wise, or Achitophel so weak, that Chushai in the scale should overpoize Achitophel? Shall the fancy of a shallow Courtier conquer the wit and experience of so great a Statesman; and the smooth tongue of flattery, overreach the deep grounds of a settled judgement? What then remains for Achitophel, than by his sudden flight to express his noble indignation, and foreshow Absalon's ruin in his own? He will hang himself first, to teach Absalon the way to the same end; and to outstrip him in the last act, rather politicly prevent, than basely fear the shameful stroke of execution: And Achitophel saw that his counsel was not followed, etc.  
2. The Scene whereon we now enter, contains the last actions of Achitophel, whose Catastrophe shuts up all in his shameful end, and honourable burial. The actions preceding his death, are expressed in these four circumstances. 1. That he saddled his ass, 2. That he went home, 3. That he put his house in order, 4. That he hanged himself. In the first, we may observe his Tyranny, in imposing on his silly Ass the burden of his transgression. In the second, his Treachery, in leaving his Master in his greatest extremity. In the third, his worldly Providence, in preferring the preservation of his temporal estate before the preservation of his own soul. In the fourth, his desperate execution of himself, in distrust of God's mercy, and daring his justice to the last extremity. The latter clause concerns his ceremonious funeral; which, howsoever in itself a passion, as we respect Achitophel as the subject: yet so far as it may have reference to his former testament and ordination, wherein this may seem included, it may be termed an action, wherein he showed himself ambitious, to file and furbish over the stain of his shameful life and end, with an honourable burial. 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 saddled his ass.]  
3. So contagious hath been the sin of our first Parents, that it not only usurped jurisdiction on mankind, the spawn of our Father Adam, but invaded, without resistance, nature's universal Monarchy: in so much, as the Heavens, Elements, Plants, and Beasts themselves, by the divine institution of their creation, as disdaining to serve ingratitude, are by the Apostle, said to groan under their tedious burden, and desire to be at liberty. Why the creature should desire this freedom, four reasons are alleged by Peter Martyr on the Romans. First, because of his perpetual turmoils & labours, serving only for the use of man. Secondly, because they together suffer the same affliction. Thirdly, out of the sympathy and fellow-feeling of one another's adversity. Fourthly and lastly, which is the greatest of all, because they are constrained to become the servile instrument of sin, and by consequence, the subject of God's fury. This wrath of God, though general (as we have said) to all the creatures, we find no where more legible than the silly Ass; a beast created, as it might seem, to torture itself, to supply the defect of man's industry: wherein, according to the Egyptian Hieroglyphics, nature seems to have patternd forth unto us the exact image of Patience, Fortitude, and Frugality; gifts not unworthy the choice of the most generous temper, had not the sin of man exposed them rather to scorn than imitation. Such is the unchristian censure of our supercilious times, who disdain to salute virtue, except she come accoutred in golden garments. Of this poor creature notwithstanding, whereof they scorn the name, they cannot want the use. The ignominy of a servile disposition is the reward of his best service; the profitable fruits of his painful industry, the glory and improvement of his Masters ambitious husbandry. If such injustice, offered by a man to a servile beast, seem opposite to the laws common equity, which commands every thing his own: how huge in the eyes of every Christian judge swells their tyranny, who command their servants and inferiors to carry the burden of their transgressions; as though they meant to ride them on the spur with themselves to hell? The obedience of Achitophel's Ass to serve him in this wicked action, was only passive, as of one to whom the law of nature had prescribed no other rule than his master's reins. But the sacred image of God, stamped in the reasonable soul of man, is to us both law and liberty, as well to preserve the rights of Magistrates, as our own privilege. An obedience we justly owe to our superiors both active and passiu●…, so far forth as it may stand with the right of nature, and God's honour, as that which God expressly commands, and no community can want. But when the sword of the Magistrate pretends a title to any part of divine prerogative, it finds always, in the way of resistance, the right of the cause, or sincerity of a good conscience, whereon, as on a rock of Adamant, it may sooner hack itself to pieces, than make a breach for entry. Hence wise Magistrates may be taught to exact no more of their inferiors, than their commission from God dares to countenance, or their duty to him commands: much less in regard of their own worth, to slight the good offices of the meanest servant. Our consciences and opinions are seldom so flexible, as our joints to fawn on greatness: neither is the judgement of the wisest governor able so much to challenge a Monarchy in the weakest understanding, as to command opinion. Balaams' Ass could see the Angel of the Lord with his sword drawn against him, when his Master's eyes were shut; and therefore had good reason to leave beating his poor beast, when he opened his mouth to prevent his danger. But if any wise Christian desire the ministerial offices of these servile creatures, let them imitate the example of our Saviour Christ, who came meekly on an Ass riding into jerusalem, where the Ensigns of gracious acceptance, and the shouts of H●…sanna's applauded his arrival: Not as Achitophel, who arose in haste, and went home to his house; not like our Saviour to save, but like himself to betray his friend: which is the next circumstance which awaits our observation. [And he arose, and went home to his house.]  
4 The truest touch▪ stone of friendship, is adversity, which commonly unmasketh our enemies to discovery; and singles out our best friends for trial. Here Achitophel, as an ill actor, fainted in the last Scene, and chose rather to show himself what he was, than what he ought. His master Absalon, whom he had engaged to so great a danger, he left to greater. Sink he might or swim for him, as the windy gu●…t of his new counsel, or the inconstant tide of occasion pleased to befriend him. His great hopes, grounded on the rise of Absalon, having promised so much in the bud, began to wither ere they saw the blossom: And a vain project it seemed unto him to venture with a bankrupt, and out of his masters blasted field to expect a harvest. If Absalon will needs wed himself to his own will, and his seducers counsel, let him run his own hazard; Achitophel stands engaged no farther, than his own direction. If Absalon fall so short of his ambitious wishes, as Achitophel's wise augury, let him suffer alone himself, as not deserving Achitophel's pity or society. He was once warned, and therefore twice armed, to withstand so weak an assailant as Chushai his feigned friend. And why shall Achitophel show himself so superstitious to observe him, who neglects himself, and sleights his friends? Two dangers here offered themselves at once; the one the desertion of his young master, the other the neglect of his own estate. But with a Politician the choice is easy; and therefore it is time to hie him home, to order his own house, which had left the Commonwealth in a combustion. His master might as well find him absent, as neglect him present, and sooner meet him in his death than counsel. From whose example, a good Christian may be taught so much policy, to try his friends in adversity, ere he trust them in prosperity. Those vermins which undermine the house, are taught to run from the ruin, and quit that mansion which preserved them, because they never loved it further than it served their own purpose. But a true friend hides himself as a glowworm, obscured in the day of prosperity, to reserve his light for the obscure night of adversity. Chushai, as we have formerly showed, had less reason to suspect Achitophel's head to want Absalon's arm, than David's arm to want direction: yet to prefer the loyalty of a friend, he chose rather to cast himself on rash adventure, than known experience, and hazard the shipwrack●… of himself to save a friend. If any man should demand how far friendship may challenge a jurisdiction in our conversation? God will answer, that he must first join ere we shake hands. A true and just amity shines not so much in the subject wherein it grows, as on the subject whereon it works; as that which desires not so much to purchase, as to deserve applause. It was a poor shift of Naaman, out of the sincerity of his unfeigned love, to excuse his feigned Idolatry in this sort: When I come into the Temple of Rimmon, and my Master boweth down to the image, and leaneth on my shoulder, and he leaneth down with me, the Lord be merciful unto me in this thing. Had his eye offended him, or his hand mistook 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 dissolve the strongest contract betwixt outward friends, where God shakes his rod between a friend's impiety and our affection. But neither of these motives found footing in Achitophel's design. Had the distrust or dislike of his Master's cause dissuaded furtherance, he had not suffered him so far to run beyond prevention. Had his motive afterwards grounded itself on justice, he might have turned his counsel another way, rather to his masters good than his own ruin; at least, by his submission he might have pieced up this breach of Treason, and have cast his fortunes on so favourable a calm as David's atonement, with his dear, though rebellious, Absalon. But Absalon's case was desperate, his own treason evident, David's remissive pardon unlikely, his own house vnsettled: and therefore out of the grounds of his own worldly policy, 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 Achitophel's house in order, we may by way of explication, observe two points. First, what we ought to understand by his house: secondly, wherein this ordering of his house consisted. A house so far as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the original language renders it, signifies as much as an Artificial receptacle fitted for habitation: whence afterward by an apt metonomy, expressing the place containing for the persons contained, it was taken for a Family, as we find in Scripture mention made of the house of Saul, and the house of David: 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 seem to derive his original from the s●…cietie of diverse servants, living under one roof and regiment: yet use hath taught it so far to enlarge itself, as to signify a company, consisting of three essential parts, to wit, of the Husband and the Wife, of the Father and the Son, of the Master and the Servant; the due administration of which, wherein every member answers in harmony to preserve the whole, we call Oeconomie or good husbandry. An institution founded on the law of nature, as the first and strongest band of humane society, and the first groundwork of a commonwealth. The setting of such a house in order, which is the next point to be scanned, is either the general administration of a family, which we may call husbandry; or else a final 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 caitiff, scarce deserving a good Epithet, seemed to show as much piety as policy, in settling his estate by providence while he lived, which after his death, might be shipwrackt by dissension or confusion. So much of the image of God he had left undefaced in him, as to show him some obscure glimpse of eternity, to seek that being in posterity by propagation, which the times disasters were readier to cancel than preserve. A precedent surmounting the example of many Christians of our times, who imagining all the world to be borne for them, and them for themselves, neglect former precedents, and stop the passage to all posterity, as if the line drawn out so many ages from their first father Adam, should break off with themselves, and attain 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 he vaunted himself by providence and virtue to have so much improved, as the other to have decocted his fortunes and an ancient family. To lend posterity a head, may to a wise man seem a greater glory, than to borrow from ancestry a tail; and on the other side, to play away in sport our predecessors labours, a greater dishonour than to piss on our Parents ashes, or raze their monuments. Amongst all the temporal blessings of Almighty God, promised or derived as rewards to his faithful servants, I find 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 especial favour prizes, as so great a guerdon to his best favourites, shall unworthy man esteem a trifle, and value so far below the rate? He that provides not for his famili●…, is worse than an Infidel, saith the Apostle. Not (I suppose) that a provident Heathen was absolutely to be preferred before a negligent professor: but that in this comparison of settling a man's estate after him, in regard of posterity; a wise Infidel might challenge a precedency before a careless Christian; according to that of our Saviour in the Gospel, The children of this world, are wiser in their generation than the children of light. Herein Achitophel's policy shook hands with honesty, which seldom met before in consort: but no sooner could they meet, but part; as if they meant to meet no more. He settled his worldly estate on earth, but forgot his eternal hope in heaven. He reserved to himself out of all his legacies, the worm of a guilty conscience, which he could as well shake off as himself; which leads our discourse to a second observation, arising from this point, That worldly wise politicians prove most unprovident for future life, and prefer temporal blessings before eternal happiness.  
6. Where a man's treasure is, there will his heart be also, saith our Saviour. Whence a reason may be rendered, why Achitophel, despairing of any portion among the Saints in heaven, set his mind to dispose of his possessions here on earth. Riches, which the wisest sort of Philosophers, have esteemed no other than the compliment of temporal felicity, are the main of their ambition, while the fruition of the eternal joys in heaven, stands as doubtful in their hopes, as vnsettled in their opinion. But this providence in disposing worldly affairs, at the best, can be reputed no other than the child of Nature, whose Mole-eyes, through the glimmering light of humane reason, can hardly pierce so far as its own sphere; much less through the clouds of humane ignorance, and the world's contagious fogs, open to itself a passage to that eternal glory, to which none but the light of grace can direct or command an entrance. No marvel then, if worldly men, having all their cares bounded in this world, run always in the same circle, and respect only their own centre, disdaining (as it were) any interest in any superior Orb. This, they esteem their highest heaven; without the which, with Aristotle, they can imagine neither Locus nor Tempus; neither place to contain their treasure, nor time to add to their mortality: if at any time, by the permissive indulgence of Almighty God, some sparkle of grace presents itself, it is but as the lightning, no sooner seen but lost; enough to show itself, but too little to give direction; enough for their curiosity to dispute, but too much for their faith to apprehend: And therefore rather resolve they to set up their rest in this world, which they know, than to hazard themselves on so dangerous a discovery, wherein they should show themselves, at least diffident, if not desperate. This seems to have been the resolution of wicked Cain, who, although shut out from God's presence, sought out a place in the land of Nod to build a City, which might bear his name, and preserve his family. Himself, as it were, branded with the black coal of reprobation, he quickly submitted to perdition, in this desperate resolution, My sin is greater than can be forgiven me. His posterity, he committed rather to chance and policy, than to God's protection; as though his own care had been sufficient to undermine the Divine providence: or at least he had proved so good a proficient in the school of policy, as to work his own desperate fortunes to his son's advantage. Amongst many such examples of this kind, which in this age of ours are too too frequent, I find none more remarkable than of a certain Lawyer, whom Bellarmine (as himelfe reports) in the time of his sickness coming to visit, and urging unto prayer and confession, replied, That he could wish, that prayer were made for his wife and children, whose welfare in this world he greatly tendered; for himself, as lost and desperate, he gave over to perdition: Bellarmine's observation of this desperate man, might, me thinks, have opened his eyes to have seen that mystery of iniquity, closed up in their Babylonish Hierarchy. How many thousand souls, whom they ought to purchase unto Christ, sell they daily unto Satan, to buy their own gain or greatness? as if they conspired, all in one, to shipwreck their hopes of another life in heaven, to bolster up a Papal Monarchy here on earth. Their fire of Purgatory had long since been extinct, had it not maintained the Pope's kitchen. Their Indulgences had long since waxed stale, and lain upon their hands, had not the costly marriages of the Pope's N●…eces, or rather Daughters, set them out in a new Edition, to make them vendible. The ●…doll of their pretended Supremacy had wanted adoration, and Peter's imaginary Chair●… been broken and hurled to the ground, had not covetousness on the one side, pomp and ambition on the other, as two supporters, laboured to keep it upright: And little could St. Paul himself effect by his powerful preaching among such Athenians, with whom there is never wanting a Demetrius, a silver Smith; who, lest his shrines should want sale, will stoutly stand up for the honour of Diana's Temple. Well may we call that a mere politic religion, or rather a masked Atheism, wherein, Gods pretended service is set up as a pillar to underprop an Antichristian Hierarchy; and Religion, which should command our best observance, becomes the slave and servant to ambition. Herein Achitophel's design seems to fall short of their industry: He sets his house in order, (for aught we find) without any sense of Religion, or prejudice to God's Church. These men use the sword of the Church against Religion, constraining her at once both to inflict, and smart at her own wounds. Achitophel left the commonwealth in a combustion to set his own house in order: but these firebrands of State, set their own houses in order first, that they may the more easily disturb the good temper of a settled Commonwealth. Achitophel, for aught we know, shut up all his treacherous designs in his own execution; leaving as hereditary, rather the stain than the guilt of his odious treason to posterity. But these jesuiticke factours, unwilling to cut off the entail of their traitorous inclinations, either by despair or repentance; like a brood of Vipers, bequeath a legacy of their venomous quality unto their offspring: in which, as out of a Cockatrice●… eggs, is hatched, preserved, and multiplied, the accursed spawn of treachery and sedition. Which last clause, leads our discourse to a second point, to wit, the consideration of Achitophel's death, in that he hanged himself, which comes next in order to be handled.  
7. In Achitophel's death, you may with me observe two especial points; 1. The cause. 2. The manner. Th●… cause, grounded on the motive forementioned in my former exercise, was Despanre: The manner of his death, as shameful and ignominious as his life and action. To begin with Despair, we shall find it an infirmity of man's nature; rather deserving men's pity than indignation. A child it is, whom the guilt of sin begets on an evil conscience; which no sooner beholds the light, but covets darkness, as if it made no more use of life, than to instruct him the next way to death. In this bottomless pit of despair, wherein no passenger could cast anchor, Achitophel now finds himself plunged; and therefore, as arrested by deaths immediate sergeant, prepares for his next appearance. Better dye once, than fear always; and shut up all mischiefs in one death, than spin out life in many mischiefs. Those lofty Scenes of State, wherein Achitophel hath either hitherto acted himself or prompted others, must now shut up in an ill Catastrophe; and who sitter to end, than he who began this Stately Tragedy? To live at another man's benevolence, seems the smallest privilege of a subject to dye at his own command, the greatest prerogative 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 justice seem to entreat any other hands than his own in his stately execution. Behold here the last resolution of this matchless politician, proposed afterwards (as it seems) as a pattern to many high spirits amongst the Heathen; whose judgements infatuated with false principles, misconstrue the badge of cowardice, for the most honourable seal of courage: as if it were a point of valour to shake hands with death, & faintly give themselves over to his mercy, with whom, as an enemy, they ought to combat. True honour never fears to stare death in the face, but seldom courts it as a friend; often, as a corrival, it struggles with it for victory: but never gives up the hilts, or cries quarter, till over-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 Romans, that a speedy dispatch of ourselves in case of extremity, seemed to challenge as much honour, as with a Christian it deserveth shame; as we find it not recorded only, but in a manner recómended, by that turncoat Lipfius out of the principles of his Stoical 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 easy to determine without distinction. A concurrence of our wills we may interpret two ways: either for a Passi●…e obedience, indebted rather to constraint than choice, wherein Nature submits herself to justice or necessity: or an Active violence, derived for the most part from fear or rashness; wherein reason suffers herself to be led captive by boisterous frenzy, arming the strength of unwilling Nature against her own bosom, & 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 justice 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 pearls in their white robes of sanctity, have marked & sealed them out to posterity, as examples of the highest imitation. Those valiant champions in defence of their Country & Religion, exposed to the merciless jaws of death, or the bloody fangs of uncertain hazards in a Christian warfare, what age so envious which will not crown with present honour, & register to future admiration? Yea, wicked malefactors themselves, in whom justice often prevents Nature in an untimely execution, may seem to cancel some part of their former guilt, in giving by their submissive patience, the strictness of the Law a just satisfaction. And therefore without question, the sweetness of life ought not to share so great a moiety in our affections, as to shut out our obedience, when either Religion stands at stake, or our Country craves our assistance, or justice challengeth her prerogative. The other exposure of men's lives to certain death, where necessity on either hand threatens apparent ruin without reprivall, I could charitably interpret, as of Sampsons' design in razing the house to his own & the Philistines destruction, or of Lucan's and Seneca's advice in making choice of their own death, by cutting their own veins: but that God's Almighty providence in our greatest designs, shows itself most pregnant beyond man's expectation, & commands rather our patience than prevention. But for such untimely and unnatural designs, where in the hands are made instrumental executioners to the heart, as pricked on with the horror of a guilty conscience, and distrust of God's favours, neither Christianity gave ever precedent, nor Stoical Philosophy among all her strict axioms 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 despair, to the manner & quality of it, his shameful end.  
8 Shame is the sworn servant unto sin, an odious but officious hag; whom life could never entertain without sorrow, or death easily shake off, till memory forfeit her records to time, and time to oblivion. 'tis the misery of guilt with constraint to cherish in her bosom the child she hates, and bequeath such a fatal issue to posterity, whose brows shall carry the true stamp and character of her own deformity. And how great a sovereignty soever sin might seem to challenge in the sphere of humane nature, which our first Parents by their disobedience forfeited to her jurisdiction; yet shall in the end find himself conquered, in that sin living for the most part in darkness, shuts up all her malice with death, while her untoward babe shall survive to upbraid her actions in the light, and arraign her after death at the bar of justice.. Had Achitophel been as provident to prevent an ill report after death, as ambitions to preserve reputation during life, he had measured his actions by a betterend, or at least in the event directed his worst ends to a better purpose, than lose at the last cast which he was so long a winning, or have stained the fame of his former actions with so base an execution. His eminent gifts of Wisdom, howsoever sordid and wicked in themselves, as directed rather to his own private ends, than God's glory, or the honour of the Commonwealth; might not with standing, out of a foreconceived opinion of his worth, have found in the common voice, a favourable construction. Old vices commonly find welcome under new names; and nothing so witty as Sin to invent new Epithets to shut out shame, and entertain plausibility. Luxuris and lechery, the bane of nature, may pass currant under the title of Good-fellowship. Ignorant pride and supercilious contempt may call themselves retired gravity, or stout 〈◊〉 Gr●…ping Covetousness and base Usury, may find entertainment under the show of thrifty husbandry: 〈◊〉 and Oppression shall be styled severe justice and strict Government. At least from each of these, common connivance would make a shift to extract somewhat which might savour of ingenuity, to cover guilt from the strict inquisition of truth, and stop the harsh mouth of censure: wherein at least it should show itself no less ingenious, than Aristotle in his Ethics, who in painting out to the life his I doll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is observed to have stolen the chiefest marks of many notorious vices to character one imaginary virtue. No worse, but rather better favour, might Achitophel's life seem to have deserved, especially amongst the common rout of his inferiors, who valuing the worth of their superiors, imagine them as eminent in wisdom, as they transcend in greatness, as if they conceived them fashioned in another mould, and wrought to another nature; that the least slips or escapes which in ordinary men we can interpret no other than the effects of infirmity, should in them be thought to proceed from premeditated counsel, and mature deliberation, as critically directed to some especial end or other in the State. But admit his sinful projects had lain open to discovery, yet savouring of a reaching wit or seasoned with discretion, they might seem rather amongst vulgar judgements, the fruits of politic prevention, than humane weakness. Our intellectual gifts we commonly value above our Moral virtues, and therefore hold it a smaller disparagement to be taxed of d●…shonesty than indiscretion: As if we rather coveted an inheritance here amongst the children of this world, than to have our names enroled with the children of light. Thus far Achitophel had carried his matters in such fashion, as might speak his wisdom though not his honesty. Had Absalon through his advice, advanced himself to the Throne of Israel, his notorious treason had passed for profound policy; neither could the world ever term that act treason, which is of a King, or for a King's promotion. Had Achitophel's project fall'n below expectation (as he did afterward) it was Absalon's weakness to reject advice, not Achitophel's to suggest the best counsel. But shift the Scene, and let the self same Theatre which even now found him plotting Absalon's advancement, contriving the means and manner of his own death; and you would imagine him all this while but to have 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 natural history, whom he reports to be able to change himself into all variety of shapes & colours, yet returning to his own form, expresses the resemblance of an Ass. A good emblem of a wicked politician, who sitting as it were at the stern of state, & holding the helm in his hands, must of necessity vary himself a thousand ways to obey all winds, & second all tides. But Nature, which is the worst dissembler of guilty actions, will one time or other betray itself to discovery, or atleast plain-dealing Death will strip him naked, & lay him open unto shame, & leave him as a fool to men's contempt & God's vengeance Shame & reproach, the most unwelcome guests to Achitophel in his life, are here invited as friends to bear him to his sepulchre; & the kind & manner of death most odious to God & man, is thought the safest and sweetest in his foolish choice. Among so many ways whereby every man may make himself a passage to death, he must needs choose the worst, to dye as a dog on a tree, and make himself guilty aswel of his shameful death, as the ignominious motive. Death is the common destiny of mankind; to fear 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 nature's tribute, and the crown of silver hairs: to cancel cares in the field by the hand of an enemy, is the chance of war, & the honour of a soldier: To die by the sentence of justice & stroke of the executioner, is a satisfaction of the law, & expiation of the guilt. But to die out of cowardice & despair, to die by the enforced violence of our own hands, to die as a thief on a tree, not expiating the guilt of sin by giving 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 incur greater in the next, & to tread with unresolued feet that unknown path of death, whose common entrance shuts up in as doubtful an end, as celestial joys & infernal torments; what settled judgement will not brand with the odious blot of extremest folly? in sight and comparison of which, the greatest vanity in the world should lose her name & seem discretion. Here may we see the weakness of humane wisdom tutored by temptation, & directed by the common enemy of mankind; as the strength of Samson over mastered by the wiles of Dalilah; which commonly affords the owner no greater courtesy than confusion, & their names and memory no other Trophy, than a living shame, or a lying sepulchre. Which by occasion directs our enquiry to the third & last action, preordained (as it seems) by himself in his life, but executed by his friends after death, his pompous burial: He was buried in the Sepulchre of his Fathers.  
9 Whether this last action of Achitophel be rather to be ascribed to Achitophel himself, 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 seems an act of both, wherein either party may share an interest, as commanded by the one, & executed by the other. From each observation may be copied out unto us some useful doctrine for instruction. In Achitophel's providence in seeking to preserve his name & memory, in so fleight a Trophy as a stone or statue, we may read the shallow reach of many politicians of our age, ambitiously setting up their garnished sepulchers in Churches & high places, as idols of admiration to be worshipped by ignorant spectators: which, notwithstanding in a judicious censure, live only for a time to upbraid their folly, and fall after a time into the dust & ashes, as the rotten bones they shroud up in oblivion. Envious time which hath eaten out the workmanship of so many famous Architects, & left not so much as stones or ruins for antiquity to boast, or posterity to admire by the mouth of History, his best Secretary, might have discovered the weakness of such confidence, as grounds itself on such uncertainties. Babel the greatest ambition of humane industry, undertaken (as it were) by the joint handicraft of mankind, neither by disparity of religions, or difference of languages as yet divided into factions; wherein (as Philo judaeus notes, and holy Scriptures not obscurely intimate) the chiefest men of rank and estimation in engrauen stones sought to preserve their memory; what other legacy in her fall hath she bequeathed to our observation, than the want of discovery, 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 God's promises for future happiness, than such painted sepulchres, which present in a manner, nothing to posterity but their own ruins, and their founder's weakness. Nevertheless, from this officious care of Achitophel's children toward their deceased Father, may Christians be taught the reverend respect they owe to the ashes of their dead ancestors. The raising up of monumental statues to the memory of others, ought we rather to interpret the duty of Posterity, than the ambition of our deceased parents: yet in such wise, that they ought rather to humble us, with the thought of mortality, than puff us up with glory of our Parent's Nobility. Neither can such monuments, besides shame & infamy, (if erected to wicked men) express any other than the common Epithaph of mankind. That he lived and died. The greatest Tyrant in the world can command no more; the poorest beggar can challenge to himself no less. Hitherto, Beloved, hath my discourse, seconded by your favourable attention, followed Achitophel through the by-paths and indirect passages of his life & actions, from the beginning of his conspiracy with Absalon, to his shameful death and pompous sepulchre: whose story deserving a more able discovery than my poor description, out of all these circumstances, will minister this one true and undoubted Corrolary: That honesty is the best policy. When worldly policy commonly hides herself in darkness, and Proteus like, transforms herself into a thousand shapes, to avoid discovery; this one only dares boldly adventure in the light, and justify all her actions: this one, covets no other likeness than her own, as not ashamed to present her face to view and censure. Finally, this alone, is sufficient to preserve a competent estate in this life, and after death advance us to Christ's glorious Kingdom, where we shall reign with him for ever amongst the Saints in heaven. To which Kingdom etc.  
Deo Triuni laus in aeternum.  
FINIS.