KING DAVID's Danger and Deliverance: OR, THE CONSPIRACY OF Absalon and Achitophel defeated. IN A SERMON Preached in the Cathedral Church of EXON, On the Ninth of September, 1683. Being the day of Thanksgiving Appointed for the Discovery of the Late Fanatical Plot.  
By Thomas Long B. D. one of the Prebendaries.  Psal. 129.1,2. 
Many a time have they fought against me from my youth up— yea many a time have they vexed me from my youth up; but they have not prevailed against me.  
Qui haec non videt, Caecus; Qui videt, nec laudat, Ingratus; Qui Laudanti reluctatur, Insanus est.  August. de Civit. Dei, l. 1. c. 7. 
LONDON: Printed by J. C. and Freeman Collins, for Fincham Gardiner at the White-horse in Ludgate-street. To be sold by Walter Davies in Amen-corner 1683.   

To his Grace, CHRISTOPHER Lord Duke of Albemarl, etc. Lord Lieutenant of the County of DEVON and the City of EXON, Chancellor of the University of Cambridge, Gentleman of his Majesty's Bedchamber, One of his Majesty's most Honourable Privy-Council, And Knight of the most Noble Order of the Garter, etc.  
The AUTHOR Humbly devoteth Himself, And this Thanksgiving-SERMON.   

BOOKS lately published by the same AUTHOR.  


THe Unreasonableness of Separation: the Second Part. Or, a further Impartial Account of the History, Nature and Pleas of the present Separation from the Communion of the Church of England. Begun by Edw. Stillingfleet D. D. Dean of St. Paul's. Continued from 1640. to 1681. With special Remarks on the Life and Actions of Mr. Richard Baxter.  
No Protestant, but the Dissenters Plot Discovered and Defeated: Being an Answer to the late Writings of several Eminent Dissenters. Wherein their Designs against the Established Church of England, and the unreasonableness of Separation are more fully manifested.   Both printed by J. C. and Freeman Collins, for Dan. Brown, at the Black Swan and Bible without Temple bar.  


A Vindication of the Primitive Christians, in point of Obedience to their Prince, against the Calumnies of a Book entitled The Life of Julian, written by Ecebolius the Sophist. As also the Doctrine of Passive Obedience cleared, in defence of Dr. Hicks. Together with an Appendix: being a more full and distinct Answer to Mr. Tho. Hunt's Preface and Postscript. Unto all which is added the Life of Julian enlarged.   Printed by J. C. and Freeman Collins, and sold by Robert Kettlewell, at the Hand and Sceptre over against St. Dunstan's Church.   

PSAL. 64. v. 9 And all men shall fear, and shall declare the work of God: for they shall wisely consider of his doing. In the Bishop's Translation it is thus: All men that see it shall say, This hath God done: for they shall perceive that it is his doing.  
ST. Athanasius says, that the Psalms are so composed as to represent the case and condition of every man. And though I thought it impossible to find in sacred or profane History a fit Parallel for this horrid Conspiracy, yet by a few meditations on this Psalm, our present Case appeared to be so fully described, as if the Royal Prophet had penned a Prophecy of our times, rather than a History of his own; there being scarce a considerable circumstance in the rise, growth, discovery, or defeating of the one, which hath not a parallel line in the other: whether we consider Gods many miraculous deliverances of the King, the King's excessive Clemency to an unworthy People, or that People's deplorable ingratitude both to God and the King. Nor was there more of the Malice of the Devil and unreasonable men in contriving, nor of the Mercy of God in defeating the Conspiracy against King David, than in this against King Charles; which by that time the Parallel is drawn, will so appear, that all that see it shall say, This hath God done, etc.  
The Title doth not declare the occasion of the Psalm, which consists of Prayer and Praise, and is directed to the chief Musician, to be set as a holy Anthem to perpetuate the memory of a gracious deliverance from a formidable Enemy that sought after his life. It is not agreed who this Enemy was. Dr. Hammond, with some others, think it to be Saul; but the whole contexture of the Psalm expresseth the Rebellion of Absalon and Achitophel so fully, that there is not a thread wanting or misplaced. It is a Rule with Expositors, that where the Title of the Psalm is defective, it ought to be referred to the preceding Psalm, wherein, v. 11. the Prophet gives himself the Title of King, which he never did while Saul was alive, and therefore some very learned Expositors conclude that it was written (contra Achitophelem & Collegas ejus) against Achitophel and his Confederates.  
Instead of a Comment on the Text, I shall only join the two authentic Translations together, and there will need no other Exposition; for thus it runs: All men shall see it (i. e. the Iniquity of the Conspiracy, and the righteous Judgements of God on the Conspirators) and fear, and shall declare the work of God, saying, This hath God done: for they shall perceive that it is his work, and shall wisely consider of his doing. The Parallel runs in five or six lines.  

The first shows the Person against whom the Conspiracy was aimed.  
The second, a Character of the persons joined in the Conspiracy.  
The third, the Matters of Fact, or overt Actions.  
The fourth, the Methods and Arts used to bring it to effect.  
The fifth, God's Goodness and Wisdom in the discovery and defeating of it.  
And sixthly, if our Gratitude may run parallel with that of David, God may have the Glory, and we may enjoy the Comfort and Continuance of this signal Mercy.   
First, of the Person against whom the Conspiracy was intended, King David; a King who was the greatest Favourite of Heaven, who had been exercised with as many Troubles, delivered and established on his Throne by as many Miracles, as ever the People of Israel were till they were settled in Canaan. And 'tis no less a wonder, that after so good a King had been so long in the Throne (which was well-nigh forty years) and God had done so great things for him, and he for God, his Church, and the true Religion, against all Opposition; when for Plenty and Peace, Laws and Liberties, Religion, and all necessary helps to Devotion and true Piety; when for so long a time there had been no decay no leading into captivity, but their Sons did grow up as young Plants, and their Daughters were as the polished corners of the Temple, that there should be any complaining in their streets: Much more, that the People should grow weary of such a King as was the Fountain of such Blessings, and, like Lucifer, not content with the beatific Vision, and the pleasures at Gods right hand, confederating with evil Angels to divide the Glory and Power of that Kingdom among themselves, be deservedly condemned to chains of darkness, and reserved to the judgement of the great day.  
King David, v. 4. is called a perfect man; not that he was exempted from humane infirmties, but as to the main: he was a Prince chosen by God out of all the Tribes and Families of Israel, endowed with all Royal virtues of Fortitude, Wisdom, and Clemency, that might qualify him for Government; a man after Gods own heart, who minded the building of God's house more than his own: for in the midst of all his troubles, when he was driven to shift for himself from one place and Kingdom to another, he gave the Priests a special charge to secure the Ark of God, 2 Sam. 15.25. And it was his good will to Zion, that created him so much ill will from his and God's Enemies: they were for Conventicles at Hebron, he for the Uniformity of God's Worship at Jerusalem; & hinc illae Lacrimae. Those Dissenters knew they could not destroy God's Vine, but by a blow at the root of that Royal Oak that supported it. No Prince ruled more strictly by the Laws of God, and the Statutes of Israel, than David: Psal. 78.73. He fed them with a faithful and true heart, and ruled them prudently with all his power. The greatest imperfection in David's government, was his too great indulgence to such as Absalon and Shimei, who abused it, to an attempt of his overthrow: for he granted to some who had been his professed Enemies, more Favours, Privileges, and Dignities, than other munificent Princes have done to their approved Friends.  
This good King is said, v. 4. to be thus persecuted while he thought himself secure, Nil tale metuentem. His Innocence was his chief Guard; which caused him to expose himself in all places, among all sorts of persons: having deserved well of all, he suspected none: Whatever Clamours were noised against him, he was not conscious of any guilt of Arbitrary government or Oppression, or any deviation from the established Worship of God to Idolatry; though in the time of his banishment among idolatrous Nations, he met with such Temptations, as none but a true Israelite, in whose spirit there is no guile, could resist. Yet wanted there not some that slandered the footsteps of Gods anointed.  
The best men are least suspicious: it is Impiety and Gild that multiplieth Fears and Jealousies, and makes men froward and impatient: Malefactors are always Enemies to those that have the power to punish them, knowing they cannot be safe, but by diverting their Governors from the execution of the Laws. The best Princes, like the best men, have usually the most Enemies, as will appear in  
The second Parallel, the persons joined in the Conspiracy.  
Wherein Achitophel was the first Mover, and the great Wheel that gave motion to all the rest. A treacherous false Brother, as his name signifies, Frater defectus vel ruinae: That person to whom David had respect, Psal. 41.9. My own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me. Wherein he was a type of Judas that betrayed his Lord and Master. He was (as Tacitus says of Sejanus) facinorum omnium repertor; the spirit and life of that wicked Association, which from its first conception was impregnated with an Assassination. He had been a long time David's Counsellor, as he is called by way of Eminency, the chief Minister of State: He was preferred, 1 Chron. 27.33. before Hushai, though he is styled the king's friend and companion; before Jehoiada and Abiathar, and Joab the King's General. He had been entrusted with the Arcana Imperii. A man of great Experience, and no less Subtlety: he knew the Intrigues of all the Factions in Israel, and of all the neighbouring Princes; and by his compliance had insinuated into the affections of them all so, that he drew them all into an Association with him: Gebal, and Ammon, and Amalek, the Philistines, and them that dwell at Tyre. He had the art of uniting them to himself, who never could agree with one another: With all these, the Counsel of Achitophel was as if they had enquired at the Oracle of God; and no wonder, for it was so with David and Absalon also. He had seen divers Revolutions of the Government (Quorum pars magna fuit.) from Saul to his Son Ishboseth, from Ishboseth's short Reign to David; and now he sets up for Absalon: and who would not confederate with the King's Son, having the King's great Counsellor on his side!  
We cannot find any cause given by David for Achitophel's Revolt, who had been obliged by all the Favours that a potent and prosperous Prince could heap on a well-deserving Subject: and therefore must impute it to his own ambitious and restless spirit: for a right Gilonite he was, a Revolter and Renegade from Party to Party, as his interest and ungovernable spirit led him. Perhaps the prudent Prince had rejected some of his rash Counsels, his assuming and engrossing the sole power of making War and Peace, his violating well-established Leagues, his Delenda Carthago, his courting the Affections of the People, alienating them from their Prince, sowing Seeds of Discontent and Sedition among them. For impatient he was of any Discontent, or Corrival in the King's favour; he never did nor could, in all the Revolutions, endure a Superior: for when he endeavoured to assume the Command of Absolon's Forces to himself, (as we read, 2 Sam. 17.1,2. I will choose out 12000 men, and will up and follow David, (i. e.) he would have headed the Rebellion, and left Absalon to shift for himself) his design being frustrated by the seasonable advice of Hushai, it so grated on his Spirit, that he could find no rest but in his Grave. Evident it is, that his grand design was to have broken the Chain of Succession to the Crown of Israel: and though he pretended to set up Absalon, yet it is apparent that his aim was to assume the Government to himself: for when he perceived that Absalon was persuaded to command his own Forces in person, and in open Field, and not cowardly to assassinate his King, being unarmed (which one of his most daring Captains refused to do) he quite deserted young Absalon.  
I know that some Divines tell us that Achitophel was incensed against David by a revengeful spirit for the sake of Bathsheba, who was the Daughter of Eliam, 2 Sam. 11.4. and Eliam, Achitophel's Son, chap. 23.34. But here lies a Mystery: Chileab, old David's second Son, was yet alive, though some would have him dead; he was to be excluded from the Succession for Absolon's sake, as is pretended: but that Chain being broken, though but in one link, the whole would be laid aside as useless and burdensome; and then, notwithstanding Absolon's pretence, the Crown might have descended to his own little Solomon.  
But what if David were guilty in the matter of Bathsheba? our Achitophel, of all men living, was unfit to revenge that sin on his Sovereign, of which he was so notoriously guilty himself, who, as an old Fornicator, having consumed his own strength on strange Women, having incestuously abused the Mother and Daughter, as some modern Historians report, did, also (to cut off all hopes of a Reconciliation between the Father and Son) persuade Absalon to go in to his Father's Concubines, and that in the sight of all Israel; than which, as Sanctius says, the Devil himself could not have given a more pernicious Counsel, nor, if he had been incarnate, done a viler act. And by this time the Devil was entered into the heart of Achitophel, and drove him furiously to destruction, and (quod facis, fac cito) his design of rising suddenly, that very night, with his twelve thousand Brisk Boys, and falling on David, while he was weak and weary, to seize his person, and smite him only, knowing that in him who was the breath and life of all his Loyal People, they would all be as the King was, but dead men, 2 Sam. 17.2, and 3.  
This design, I say, when it was brought to the birth, though at first it pleased Absalon and all the Elders of Israel, v. 4. yet on second thoughts they all abhorred the bloodiness of that execrable design; and God heard the Prayer of David, and the Supplications which were incessantly made for him, and confounded that devilish device, turning the counsel of Achitophel into foolishness; who being deserted of all his Confederates, deserts himself too; and foreseeing that Absalon would be defeated, and all his own evil Arts and Impostures laid open; his suborning false Witnesses, his encouraging seditious Petitions, his lying Slanders against the Lords Anointed, his obstructing the execution of Justice, and acting arbitrarily against the Loyal Party; he becomes desperate, and thinks of nothing but going (with Judas) to his own place, as the Text says, he went home and hanged himself. 
Morbus ob nimiam; Animi tristitiam.  But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth Suffocatus est, he was suffocated; and so the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and R. Elias says he was strangulatus ab Angina, he died of a Squinzy in his Throat: His own Choler, his gross and indigested Lies and Perjuries, were instead of an Halter. So that though he escaped the hands of David's Executioners, the Vengeance of God pursued him, and suffered him not to live. 
Qui ejusmodi ingenii sunt quodvis libentius subeunt quam ignominiam & dedecus.  Yea, his own Malice did destroy him, & quia non aliquâ nocuisset, mortuus est; the overflowing of his gall, and his venomous spirit, consumed his Vitals, and eat up his Flesh. Thus died our Achitophel; and thus let all the Kings implacable Enemies perish, but upon himself let the Crown flourish.  
Achitophel is dead, but his Malice survives; he had sown those Serpent's teeth, that sprung up into armed men: but he never shown more of his Serpentine subtlety, than in choosing apt and active Instruments, and managing them to the best advantage for the perfecting of his execrable designs.  
His first great Engine was the debauching of Absalon, one of the Royal Blood, a person too well qualified for such an unnatural design; who being of a bloody and ambitious spirit, was not satisfied with the death of Amnon his eldest Brother, but sought his Father's life too. Achitophel having baited the Hook with the present hopes of the Crown, the possession whereof would expiate the greatest Villainies, as his Politician had informed him, was easily ensnared. Him our Achitophel took into his tuition; and too great a Proficient he was in all the evil Arts of his Tutor; by whose Methods he courted the People so successfully, as in a short time he was the Idol of the People: for the Vulgar are led by Sense and Raree Shows, a flattering Tongue, and beautiful Aspect; for all which, there was none like Absalon, 2 Sam. 14.25. As for beauty (& multum egregio decus enitet ore:) in all Israel there was none to be so much praised as Absalon; from the sole of whose foot to the crown of his head, there was no blemish. And as his Beauty was attractive of Love, so the symmetry, strength, and activity of body fitted him for Arms and Action: and of his personal Valour and daring Spirit, he had given the people sufficient proof: his natural Advantages and Abilities were polished and set off with all imaginable arts of Courtship and indefatigable Industry. For he risen up early and stood by the way of the gate (where Judgement was to be given) to meet and encourage such Petitioners as Achitophel sent thither with Complaints: And it was so when any came to the King for judgement, Absalon called them to him, and, without more ado, said, Thy matters are good and right, but there is no man deputed of the King to hear thee. O that I were made judge in the land, that every man that hath any suit or cause, might come to me, and I would do him justice! 2 Sam. 15.2,3,4. But he did not only verba dare, but omnia serviter pro imperio; If any did him obeisance, he returned the compliment threefold; he put forth his hand, and embraced them in his bosom, and kissed them too, v. 5. and as if he would breathe his very Soul into theirs, he whispers to them his sense of their Grievances, and promises Redress: He condoles the defects of his Father's Government, who through old Age and new Delights was wholly indisposed for the government of so great a People, which was now devolved on corrupt Magistrates and a carnal Priesthood, by whom judgement is turned into gall, and the fruit of righteousness into hemlock, Amos 6.12. yea, truth faileth, and he that departeth from evil maketh himself a prey, Isai. 59.15. 
Inest omni populo malignum quid & querulum adversus Imperatores.  These were placentia to the People, who are never better pleased, than when they hear well of themselves, and ill of their Governors.  
And now Absalon is more the People's Darling than ever he was his Fathers; he and his Adherents are the Patriots and Saviour's of their Country: all the foundations are out of course, and they alone bear up the pillars of it: His Fame is echoed now from Dan to Beersheba: He hath his Friends and Confidents in every corner of the Country, who proclaim Absolon's Graces and Perfections, for which his Soul was more beautiful than his Body; and that he was the Hope of Israel, that was oppressed, and ready to expire, through the growth of Tyranny and Idolatry.  
And now look to thyself, David; the hearts of thy People are stolen from thee, and it is no difficult matter to employ their hands to take the Crown from thy head. These Alarms awaken David's Spirit, and put him into a great straight between his Fatherly affection to Absalon, and his own preservation, in which that of his People was bound up; and this later prevails against the former: Absalon is banished for the space of tw years from the presence and Dominions of his Father, 2 Sam. 14.28. during which time he saw not his father's face; but by the mediation of Joab, David's General, he was restored again to savour, being so passionately beloved of him, that the heart of David longed to go out to him in his Exile, 2 Sam. 13.39. And ch. 14. v. 33. in token of perfect reconciliation, his Father kissed him.  
But Rebellion is as the sin of Witchcraft, from which few or none are thoroughly reclaimed; no Merit, Mercy, nor Miracles, can reduce them to a steadfast Loyalty: for though Absalon was pardoned for some almost-unpardonable crimes, yet even from hence he takes encouragement to conspire against his Father. 
Scelera dum non resecantur crescunt; & in argumentum facinorum adhibetur, quoties secura impunitate peccatur.  David's too great Indulgence to Absalon, was the occasion of his, and had like to have been so of his own ruin. Because judgement is not speedily executed against an evil work, therefore the heart of the sons of men is fully set in them to do evil, Eccles. 8.11.  
For though by an Act of Oblivion, and many Indulgences, the Coals of Discontent and Sedition seemed to be raked up; yet by a factious Party that Achitophel left behind him, they were so blown up, and scattered through the whose Kingdom of Israel, that nothing but the wisdom and power of God could prevent a general Conflagration. For the flame that seemed to be extinguished by Absolon's Reconciliation, and Achitophel's Death, was but confined, and breaks forth with greater violence than ever. Absalon constitutes a Council of Six persons, who had been privy to Achitophel's Conspiracy; such were Shimei and Sheba, Doeg and Nabal, and Ziba, and Amasa his General. These consult in secret, and act severally according to their several capacities.  
First Shimei comes forth, as another Balaam, to curse the King to his face, 2 Sam. 16.5. He is noted to have been a man of the house of Saul, who had long endeavoured to revive the Good Old Cause, by the same scurvy old methods of belying and slandering the footsteps of Gods anointed: He still came forth (saith the Text) in Person, or by Proxies and Libels, and cursed as he came. He cast stones at David, as a token that he had deserved to be stoned; 
Sanctius.  and cast dirt on him and all his servants, v. 6. And this he did maledictione forti; according to the Politician's Rule, fortiter calumniare, aliquid adherebit. And thus said Shimei when he cursed: Come out, come out, thou bloody man, thou man of Belial; (as if he had been a dead Dog, that could not be moved with those intolerable affronts and indignities) the Lord hath returned on thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the Kingdom into the hands of Absalon thy Son; and behold, thou art taken in thy mischief, because thou art a bloody man.  

The Rabbins on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as is observed by St. Hierome, do conceive that Shimei under every letter in that word, intended a notorious Calumny: In Nun they intended Noeph, an Adulterer; in Man, Moabita, as descended from Ruth; in Resch, Roseath, a Murderer; in Tzade, Tsarvah, Leprosus; in Thou, Tobea, an abominable person.  What Piety and Innocency can secure a Prince, when so good a King is thus blasphemed to his face! or what aggravation can such Impiety admit more, when the Name of God is blasphemed, to give countenance to such impieties! The Lord hath delivered the kingdom into the hand of Absalon thy son. What Cause so good, as to be exempted from the reproach of men? or what so bad, as not to find some Abettors, when David himself is represented as a bloody man; and the Crown that was fixed on his head by God's own hand with a Chain of Miracles, is by no lower pretence than a Divine Right, given to his rebellious Son; and when such a one as Saul, and those that perished with him, are canonised for Saints after the modern fashion of the Church of Rome; and all the blood shed in that Irreligious War, charged on the head of David? It is noted by S. Peter, 2 Pet. 2.10. that presumptuous sinners are not afraid to speak evil of dignities: And S. Judas, v. 9 notes, that the Devil himself durst not do it: But these men, as natural brute beasts, made to be taken and destroyed, speak evil of things which they understand not: they bend their tongues like a bow, and shoot out their arrows, even bitter words, against heaven itself; not considering that they would at length fall on their own heads, as Shimei's did; and, as the Psalmist says, their own tongues should make them fall, v. 8. But this is the language which Shimei and his Complices had learned from the Covenanters and Conventiclers at Hebron, who doubtless, if David had fallen in that Rebellion, would have with one consent condemned his memory as a man of Belial, a bloody man; as some of those who are yet alive (O Divinam Clementiam!) did by our David's martyred Father; and though they now only shake their heads at the miscarriage, would have lift up their tongues and proclaimed him a Tyrant and Traitor. Yet how doth this Wretch crouch and fawn on the King when God had delivered him! 2 Sam. 19.19. Let not my Lord impute iniquity to me, neither do thou remember that which thy servant did perversely the day that my Lord the King went out of Jerusalem, that the King should take it to his heart, for thy servant doth know that I have sinned. Words smother than oil, when war was in his heart.  
This hath ever been the practice of rebellious persons, to chalk out that way with their Tongues and Pens, which they intent to cut out with their Swords. But if indeed any such Offenders are sorry for what they have done, let them do at least as Shimei did, who came the first of all the house of Joseph, v. 20. to congratulate the King's safe return, and acknowledged his fault. Notorious Offenders ought to signalise their repentance by some public acts of Loyalty that may bear proportion with those of their disobedience: Let them therefore come and abhor themselves, and ask forgiveness for abhorring the Abhorrors of that accursed Association; let them for once show so much of Ingenuity and serious Penitence as those Sorcerers did, Acts 19.19. who of a long time had bewitched the people, as Simon the Conjurer, who was esteemed of as the great power of God; who brought their books together and burned them before all men, Acts 8.9. What though the price of them be twice 50000 pieces of Silver? it would make a Boonfire that would in some measure satisfy for the Conflagration of our great City, and perhaps prevent a second setting of the whole Kingdom in Flames. Some of the wisest and best men in the Nation have given them an excellent Example, and it would be their happiness to imitate them. For I dare aver, that there are more Arguments for resisting of lawful powers, which they cannot but know is threatened with Damnation, Rom. 13.2. in the books of some who term themselves true Protestants, than in all those which are written by such as they justly condemn for Idolatrous and Traitorous Papists. Let any of them read over all Coleman's Letters, as printed by Authority, and extract the most dangerous Positions for Rebellion in them; and I dare parallel all of them in one Book of a Leading Dissenter, which he yet styles his Holy Commonwealth. With what face can these men pretend any longer that they cannot through Scruples of Conscience come up to the Church of England in the practice of an innocent Ceremony, who have outgone the Church of Rome as well in the practices as in the principles of Rebellion and Bloodshed!  
The second Conspirator was Sheba the Son of Bichri, of whom David was the more afraid, because he came Sobrius ad evertendam Rempub. 2 Sam. 20.6. Now shall Sheba do us more harm than did Absalon. But notwithstanding his professed Sobriety, the Text calls him a man of Belial: and as it is said, when one mad Dog bites another, and that a third, they all run mad; so the Venom of Achitophel's tongue infected all that conversed with him with perfect madness: for who but a mad man would kick at the Crown of David, and think to make a Football of it to be tossed by every Clown? Yet this the virtuous and noble Sheba attempted: He blew the trumpet against the Succession, 2 Sam. 20.1. We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel. And mighty numbers of the men of Israel withdrew from David to follow Sheba; except the men of Judah, who clavae unto their King. So great a Party had he form in the City Abel, that it was like to have perished with him: but by good advice his head was cut off, and so that Mischief prevented, 2 Sum. 20.22. Yet this great man thought to do as Samson, to pull down the Pillars of the State, and to slay more at his death than he had done in his life-time: and as if it had not been enough to draw others into the same Perdition with himself in his life-time, heacted so as to make Israel to sin after his death. For what man that pretends to be a true Protestant, would think it more eligible, and thank God that he died by the Axe, being condemned as a Traitor, than to go to Heaven in flames of fire for the true Religion, if it had pleased God to call him to a fiery trial?  
The next person (among David's Enemies) was that Churl Nabal, who was of the house of Caleb; that Caleb, I suppose, of whom it is written, Numb. 14.24. that he was a man of another spirit, who obeyed God and served his servant Moses fully. And by the blessing of God, and the King's bounty, he became a very great man, and had large possessions, all which were preserved to him by David, 1 Sam. 25.21. I have kept all that this fellow hath in the wilderness, so that nothing was missing of all that pertained to him. Now David being in distress, he sent ten young men to greet him in his name; Peace be to thee, and peace be to thy house, and peace be to all that thou hast: we come in a good day, a day when Nabal kept a feast like the feast of a king: and his request is very mean; Give, I pray thee, to David and his servants whatever cometh to thy hand. This was extremely modest, where all was owing, to entreat so small a pittance; and there was extreme folly, as well as ingratitude, in denying a little portion to him that could have commanded all. Yet hear the Answer of this Churl, 1 Sam. 25.10. Who is David, and who is the son of Jesse? shall I take my bread, and my water, and my flesh, and give it to men that I know not whence they be? At which Answer David was greatly provoked, being thus rewarded evil for good, v. 21. and railed on, v. 14. by him who had been a will unto him both by night and day, that none did hurt him, v. 16. for which he was sentenced to death. But probably he might have obtained pardon from David, if he could have pardoned himself: but at the very hearing of the Sentence, his heart died within him, v. 37. and he became as a stone; and within ten days after he was found dead.  
The next Character of the Conspirators is that of Ziba, who was a servant of the house of Saul, as his Father had been, in the first War against David; a wealthy man he was too, but a great part of his wealth was raked together by false Informations, subtle Insinuations, and Sequestrations. As he never loved the King himself, so he hated all those that did love him. Mephiboseth the Son of Jonathan, David's old and faithful friend, gave order to Ziba to prepare his Asses that he might wait on the King in his distress; but as he complains, 2 Sam. 19.26. Ziba deceived him, and yet he had the confidence to accuse his Master in a high degree, ch. 16.3. as if he tarried at Jerusalem, with a purpose to make a Party for himself against David, and had said, To day shall the house of Israel restore me the Kingdom of my Father. By such slanderous suggestions many of David's most loyal Subjects were rendered suspected of the People, as Pensioners to a foreign power, Promoters of an Arbitrary Government, and evil Counsellors. And so subtle and importune were the Informers in their Accusations, that David was inclined to believe them rather than Mephiboseth, who had been a great sufferer and hearty sorrower for him, ch. 19.24. He had neither dressed his feet (being lame in them both) nor trimmed his beard, nor washed his clothes, from the day the king departed, until the day he came again in peace: and ready he was to part with all that he had, though to Ziba himself, for the preservation of the public peace: yea, let him take all, for as much as my Lord the King is come to his house in peace.  
This Ziba was a fellow-servant in the house of Saul, with Doeg the Edomite; that Doeg who at the command of Saul fell on Abimelech and the rest of the Priests of the Lord, and slew in one day fourscore and five persons that wore the linen Ephod; and their wives, and their children, and sucklings, and all their cattle, he slew with the edge of the sword, 1 Sam. 22.18. And wherefore slew he them? but only for their fidelity to David, because they gave him victuals, and assisted him with a sword, and prayed to God for him, v. 10. when he was persecuted by Saul. A cruelty which none of Saul's Footmen would execute, v 17. but these children of Edom, in the day of the distress of Jerusalem and Zion, cried out, Raze it, raze it, even to the foundations thereof, Psal. 137.7. Ziba was a principal Persecutor of the Church of God next to Doeg; he countenanced the Meetings at Hebron, and was a Patron to those mock-Priests which sacrificed there, in opposition to the established service of God at Jerusalem; 
Baxter's Dedications to Hambden.  and in requital, as his Father was registered among the Saints in Everlasting Rest, so hath he many Memorials dedicated to him by those who incessantly sought the ruin of Jerusalem, as their great Patriot: and no doubt, if he suffer, though never so justly, for his Conspiracy against David, yet shall he be reputed a Martyr for the Good Old Cause.  
The last of the Consult was Amasa, whom Absalon made Captain of his Host; a person of a turbulent and ambitious spirit, who could not be obliged by any favour, though infinitely beyond his deserts: his design was to have supplanted Joab, and to have been made David's General; and David had made him a promise, ch. 19.13. but was willing first to have some proof of his fidelity: and, ch. 20.4. he gave him command to assemble the men of Judah, and to pursue Sheba at a set time; but he delayed the business, and disappointed David: yet still he intruded himself, and would fain lead the Forces raised by Abishai; so that his ambition became so intolerable to Joab, that he smote him in the fifth rib, and shed out his bowels, v. 10.  
Having seen the Characters of the men,  
We are now, in the third Parallel, to consider their Communication, the matter of Fact, the Means and Methods of carrying on the Conspiracy, which in v. 2. is described to consist of two parts. 1. The secret counsel of the wicked. And, 2. The insurrection of evil doers. The Prophet prays God in the first place, Adversus occulta conventicula nocentium hominum; as Rudinger interprets it. The Assassination of the King, which as you have heard, was designed by Achitophel, but prevented by his own death, was now undertaken by a secret Cabal, who narrowly watched every step that he made, in his going forth, and in his coming in; in his business, and in his recreations, at home and abroad; but still the wonderful Providence of God frustrated them: for as Pallas hide her Aeneas, Cernere ne quis eum ne quis contingere possit; so did the Almighty hid his David under the shadow of his wings, that no son of violence could approach to do him hurt: for though they did often common of laying snares privily, v. 5.; though for the space of three years together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they deliberated how, where and when to surprise him; though v. 6. they did search out iniquity, and accomplish a diligent search, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as so many Bloodhounds, which, being at a fault, search every Bush and every Path; and compassed Sea and Land to lay hold on an opportunity; on the River in his Barge; in his Royal Palace, where his Father was murdered; in the City, at the Mayor's Feast or the Bull-Feast; in his great Council, and in his Journey to and from Newmarket and Hampton-Court: yet, as in 2 Sam. 8.14. God preserved David whithersoever he went.  
Never was a Partridge so hunted from Mountain to Mountain as David was. Parties were form in every City and County, to drive him into their toils; in Corporations and Conventicles, by Nonconformists and Conformists too; among whom, some accused him of Persecution, and pleaded for resistance, and dealing with him as a Julian, an Infidel and Apostate; and omit nothing that the wit of men, inspired by the malice of Devils, could contrive to perfect this execrable Parricide. At length the Monster was come to its birth; but by the blessing of God it proved abortive: For as David complains, Psal. 140.5. The proud have laid a snare for me, and cords; they have spread a net by the way side, and set grins for me. They were informed that the King was to return from Newmarket on the Saturday, and they were ready for the execution on the Friday: the wayside was spread, not with Cords and Nets, but Carts and armed men. And now they thought him sure: for who, say they, shall see? v. 5. persecute and take him, for there is none to deliver him; there is no help for him in his God: for v. 5. they encouraged one another in this evil matter: the Devil was a lying spirit in the mouths of their Prophets, though they were transformed into Angels of light, persuading the Assassinates that they should do God an acceptable Service in killing his Anointed, and be honoured as the deliverers of their Country, and do as meritorious a work as the destroying of ravenous Beasts.  
Now what greater encouragement can be given men pretending to Religion and Conscience, than when their Guides, to whom they have committed the conduct of their Souls, shall Prophesy lies in the name of God, and urge them to Rebellion by Scripture and Examples? And whether it be not a just Judgement of God on those Regicides, who for above Thirty years together have shown no token of repentance for murdering the best of Kings, to give them up to the hardness of their own hearts, that they may fill up the measure of their iniquities, by attempting the barbarous butchering of him that was second to none but his incomparable Father, I wish they would consider. Besides, the Laws of the Land, as well as Gods, were made a nose of Wax, and wrested to the acquitting of the Guilty, and condemning the innocent, by Ignoramus Juries, and suborned Witnesses, by Tumults and Riots, and being thus possessed by a spirit of obstinacy, they are like him in the Gospel whom no Bonds or Chains could restrain from practising the mischief they had imagined; no obligations of Laws or Conscience, of Fear or Favour, of Oaths or Promises, could hold them; but they mock God himself, that they may the more unsuspectedly destroy his Vicegerent: 
Addito Juramento, saith Arnobius.  Witness their profaning the blessed Sacrament of the Lords Supper, which they never took for the sake of Peace and Unity, but only to secure their Worldly Interest, or to beget a firmer resolution, and engage them to greater secrecy for the effecting of this hellish Design. Tantum Religio potuit suadere malorum. Yet this was David's case, Ps. 102.8. They that are mad upon me, are sworn together against me; So that probably the Executioners of Charles the Second might have been as unknown, as he that executed Charles the First; for all this while they are his Majesty's most Loyal Subjects, and experienced Friends, (but that experience cost the whole Nation dear) yea, and intent to make him as glorious as his Father. And now they are ready to give another instance of their Loyalty, v. 7. Suddenly do they shoot at him, and fear nothing. There was but a step between death and him, that was the breath and life of us all; in a moment of time was the beauty of Israel to be vilely cast away. It was not a Bow and a Dart, a Sling or Javelin that was to do this execution; those were visible and avoidable Engines; but the Instruments of Death in this case were Blunderbusses and Carbines, that by force of Fire and Brimstone, a hellish invention, could cast invisible and infallible Messengers of Death.  
Barbarous and ever-to-be-abhorred was that detestable Parricide of the Royal Martyr; yet (if I may so say) they gave him fair warning of that foul Enterprise; he had time to fortify himself against the terrors of Death, and to anticipate the joys of Heaven to himself, amidst those devilish tormentors, by divine Contemplations; of which we may have a happy taste from his incomparable Meditations. So that he died as Moses on Mount Nebo, within sight of the Promised Land, and, as the Rabbins say, with a Kiss of God's Mouth that drew up his Spirit. But for such Varlets to assassinate a Prince in an instant, coming from his Recreation, not fearing any such thing, having deserved well of all men; this was like the Italian malice, that designed to slay his Enemy Body and Soul. Certainly King James spoke as a Prophet when he told his Son: I protest before the great God, and as I am now on my last Will and Testament, you shall never find with any Highland or Border-thieves greater ingratitude, more lies and vile perjuries, than with these Fanatic spirits: and suffer not the principles of them to brook your land, if you like to sit at rest; except you would keep them for trying your patience, as Socrates did an evil wife, Basilicon doron, p. 41,42.  
So much of the Oculta conventicula; The second part of the Plot is the insurrection of evil doers; for the King was not to perish alone; they meant him a more noble attendance in his death, than they would afford him in his life, even a glorious Army of Martyrs. It was Achitophel's advice, the man whom thou seekest is instar omnium: When the Head is cut off, all the Members must perish with it, Ch. 17.3. So that it was not some Small Stirs, as they minced the matter in a Scotish Dialect, but a general Insurrection. The great City where Absalon had seated himself, was to be cantonized in twenty parts; an hundred of saul's old Captains were ready to marshal the Rabble: A great Assembly of ill-assected Nobles and Gentry were invited thither; the City wanted not men nor Magazines of Arms; the men wanted not Courage nor Malice. They expected only the Signal, and then all the City had been once more in a flame, and filled with the shout of God save King Absalon. Nor was the Country much behind the City in preparation for the Insurrection: Absalon had made frequent excursions into every part, and had settled Spies and Correspondents in all the Tribes of Israel, 2 Sam. 15.10. wherever he came, he was received with acclamations of joy, and worshipped as the rising Sun, the redeemer of Israel from Tyranny and Idolatry; King David himself, nor Solomon in all his glory was more splendid: yet our Absalon exceeded him; he had but 50 men of all that great City to run before him, ours had 1500 in this little City: and how many of the Gentry waited on him, and caressed him, is not yet to be spoken. Insomuch that David had even done what our King was advised to do, to leave the Government as he loved his life; David himself called him King, Ch. 16.16. and Hushai, David's friend, cries more than once, God. save the King, God save the King. And no wonder then if so many of the people did adore him. And with so great concern were Elections canvased through the Nation, as if a Prize were to be played for the Imperial Crown against the black Box, and as if the success depended on the suffrages of the Mobile.  
The Cabals are kept up for Consultation in every County, and Factions form in every Corporation; the Loyal Party are braved by Disloyal Clubs, and Treason made the familiar Discourse of Coffeehouses and Taverns: And he that pleaded for the Established Worship or Government, was threatened, as the Apostles that preached Christ, to be brought before the Sanedrim and Elders of Israel. Amasa their General had listed his Army; Gilead was the place for pitching his Tents; the signal was given for appearing in Arms. Ch. 15.10. As soon as ye hear the sound of the trumpet, than ye shall say, Absalon reigneth in Hebron. And so confident they were of success, that when they were putting on the Harness, they boasted, as if they were putting it off.  
And now let the World judge whether there were a Fanatic Plot or no; whether David's life, and the life of his Subjects, were in danger; or whether those that brought his life to the Pits brink, were Rebels or not. Let such as are of a contrary mind, read over all the Histories Sacred or Profane; let them contract the Rebellion of Corah and Jehu, of Jeroboam and Judas; and add those of Catiline and Sejanus, of the men of Munster and Rome: And I dare find a Parallel to every circumstance in all those Plots, in this One. Here was Corah's Spirit of Contradiction, Jehu's pretence of Zeal, Jeroboam's Calves, and Judas his Kiss: Here was, in a word, the Compendium of all Treasons: An Armado was provided to seize the King's Ships, the Gunpowder-Treason in a Blunderbuss, the Irish Massacre in the Insurrection, the Scotish Rebellion in Argile, and the Votes and Ordinances of Forty One, etc. in the Bill of Exclusion. And now I suppose the Parallel is so well drawn, that he that runs may read, how far the Counsel of Achitophel and the Practice of Absalon, is outdone by our Modern Politicians.  
But it will be objected against what hath been said, That it was not the Body of Dissenters that were engaged in th●… Horrid Conspiracy, but only a few Malcontents, or men of desperate fortunes, and some of them lived in the Communion of the Church of England, and were religious and godly men.  
To which I answer, 1. The same Objection was made by the Papists concerning the Powder-Treason, that they were men of broken Fortunes, and were not permitted the Exercise of their Religion, which they valued beyond their Lives: yet it is well known, that Digby and others of them were men of Estates; that the execution of the Penal Laws against them was generally suspended, and they enjoyed equal privileges and favours with other Subjects: and though all of that Perwsasion were not privy to it, yet it is evident they would have approved of it, and rejoiced in it, if it had succeeded; because though it were defeated, the Design was approved at Rome; and a Priest of that Church, who was proved guilty of the Conspiracy, and suffered for it, was honoured as a Martyr. Now if the Principles allowed of in any Community of men, do countenance the resisting, deposing, and murdering of Princes, be it on pretence of Heresy or Tyranny, or for the good of the Kirk, reforming Abuses, or redressing Grievances; though there be but a few Actors, yet all are Criminals; and, in the sense of the Law, there are no Accessories in the case of Treason.  
But secondly, a Secret of such consequence could not be entrusted with all the Faction; it was enough that their Principal Guides and Leaders were engaged in it; where some performed the Function of the Brain, to consult; others of the Eyes, to search out Opportunities and Advantages; others of the Ears and Tongue, to listen after and scatter false Reports, as so many Firebrands; others of the Hands, to execute such traitorous designs: the whole Body was certainly engaged, and without all peradventure would at least (post factum) have rejoiced in it, as they did of the most detestable Murder of the Royal Martyr; when a Representative Body of these Dissenters laid a foundation for such an ungodly Enterprise; when they had even buried the King alive, and by false Insinuations stolen away the hearts of the People, and deprived him of the Comforts and necessary Supports of his Crown and Dignity, voting his Guards to be a Grievance, and the executing the Penal Laws on Dissenters to be grievous to the Subjects, an Encouragement to Popery, and dangerous to the Peace of the Kingdom; when he was denied to raise Money on his own Revenues, and such as should assist him pronounced Enemies to the Peace of the Nation; when a considerable part of his Customs were taken from him; the Bill for excluding the lawful Successors was resolutely insisted on, and a Vote passed for restoring the Duke of Monmouth to his Offices; for which, application was to be made to the King by such Members of Parliament as were of the King's Privy Council: when it was voted that all who should oppose the Bill of Exclusion, should be dealt with as Betrayers of the King, the Protestant Religion, and the Kingdom of England, and Pensioners of France: when one pronounced it a favour that the Duke was only excluded, and another would have persuaded him to destroy himself, and a third threatened that rather than not exclude him, they would exclude the whole Glorious Family of the STUARTS: 
Mr. Hunt.  when seditious Petitions were promoted, and the Thanks of the House voted to be given to a seditious Party of the City, for their manifest Loyalty to the King, their Care, Charge, and Vigilancy for the preservation of his Majesty's Person and the Protestant Religion: when his Majesty's Prerogative to call and dismiss his Council, was questioned; and while they who infused fears and groundless jealousies of the Kings ruling by an Arbitrary power, did in an Arbitrary manner fine and imprison divers of his Majesty's Loyal Subjects. I doubt not to say, that though such a petite venomous Insect as Achitophel was sat on the Axle, and boasted of his moving all these great Wheels, yet there were many more than a few rash and desperate persons engaged in the Commotion. And what was the meaning of that Vote, That in case the King should die by a violent death, they would revenge it on the Papists, when the chief Ministers of State, the Bishops, and all that were eminent for their Loyalty, were condemned as being Popishly affected, and the Clergy branded as Projectors for a Conjunction with the Church of Rome, and had made many steps towards it? Nor were these things whispered in a corner by some Malcontents, but proclaimed on the housetop; they were vox & votum Populi.  
When Absalon was sacrificing at Hebron, the Conspiracy was strengthened, says the Text, ch. 15. It seems then Absalon had his Levites who set up their Altars at Hebron, (which signifies a Society or Association) in opposition to that at Jerusalem; and these were they that strengthened the Rebellion. For as every Chieftain had his Levite, so every Levite had some hundreds whose Purses and Consciences were at their command; and instead of catechising them in the duty of Obedience, they preached Satyrs against their Governors, and instilled the Doctrine of Resistance. Their Texts were usually such as these: Ye take too much upon you, Moses and Aaron; all the congregation is holy every one of them, and the Lord is among them, Numb. 16.3. Curse ye Meroz, say these Angels of Light, curse ye bitterly the inhabitants thereof, because they came not to help the Lord against the mighty, Judg. 5.23. Cursed be he that doth the work of the Lord deceitfully, and cursed be he that withholds his sword from blood, Jer. 48.10. If ye do wickedly, ye shall be destroyed both you and your King, 1 Sam. 12.25. The kings of the Gentiles exercise Lordship over them— but it shall not be so with you, Mat. 20.25. He reproved kings for their sakes; saying, Touch not mine anointed, and do my prophets no harm, Psal. 105.15. Stand fast in the liberty wherewith Christ hath made you free, and be not entangled again with the yoke of bondage, Gal. 5.1. In vain do they worship me, teaching for doctrines the commandments of men, Mat. 15.9. I hate them that hold lying (or superstitious) vanities, Psal. 31.6. Come out of Babylon, my people, that ye partake not of her sins, and that ye receive not of her plagues, Rev. 18.4. The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him, Joh. 4.23. Why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not: which all are to perish with the using, after the commandments and doctrines of men, Col. 2.20. I thank thee, O Father, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Mat. 11.25.  
These are the Texts; and it is easy to conjecture what Uses and Applications were made to the People. For from these, the People are instructed in their great Privileges and Power: That there is Idolatry and Superstition in the Church, Oppression and Tyranny in the State: That they ought to shake off those Yokes of Bondage, and vindicate themselves into the glorious liberty of the sons and daughters of God: That they may bind their kings with chains, and their nobles with fetters of iron, to execute judgement upon them; for this honour have all the Saints, Psal. 149.8. Hence every Idiot thinks he understands the Scriptures better than his Priest or Bishop. And the watchmen of Israel may in vain forewarn them of the sin and misery which their false Prophets are leading them to, though it be demonstrated, that as naturally as the same cause doth produce the same effects, so do the same seditious Principles spring up into rebellious Practices: which a Prophet of their own was so sensible of, that he told those men, that they were nati ad bis perdendam Rempub. Anglicanam, Born to destroy the English Government a second time. But though an Angel from Heaven, or one from the dead should persuade them contrary to what their Teachers have infused into them, their Understandings are so oblinded, and Consciences seared, that sooner may a Jew or a Turk be converted from such sins, than a bigoted Separatist.  
One tells the People, that they are the Original of Civil Authority, and if Magistrates act not by the Laws, (quas vulgus eligerit) they forfeit their Authority: Others, That it is lawful for them to enter into Leagues and Covenants for defence of themselves and their Religion, without and against the Magistrates command: That it is not against Scripture, or the practice of Primitive Christians, violently to resist the Higher Powers, when they persecute them for Religion, or when the Prince commands against the Laws of the Country: That Success justifieth a Cause; and to pursue it, is to comply with the Will of God, and the Conduct of Providence: That King Charles the First was lawfully put to death, and his Murderers were the blessed Instruments of God's Glory in their Generation: That he first made War on the Parliament, and therefore might not only be resisted, but ceased to be a King; and many that died in the War against him, are glorious Saints in Heaven: That the Presbyterian Government is that Sceptre of Christ to which all the Kings of the Earth must bow, or he will break them in pieces like a Potter's Vessel: That the Removal of our Ceremonies was sufficient to countervail for all the Blood and Treasure spent and spilt in the late Wars. 
In an Epist. to the Lord Hallifax. Tune inter se concordant, quam in perniciem justi conspirant; non quia se invicem amant, sed quia cum qui amandus erat; simul oderant.  They are told, that all the true Protestants are united, Presbyterian, Independent, and Anabaptist (sound Protestants all!) Materials for a new Establishment are prepared; there wants only the perfecting skill of some Master-builder, such as his Lordship was, and then hands to work: That the Wheel was turning, and that part which was under, would shortly be uppermost. And out comes the Celeusma, a barbarous Outcry not unknown to Mariners, by their Ho-up, calling all Hands (or One and all) to hoist up the Sails for a new Commonwealth.  
Under such Doctrines as these, the Presses have sweat, the Church hath groaned, the People's Souls led Captive in Chains of Darkness; and under these, this Horrid Conspiracy hath been hatched. The Devil himself, when he appeared in the Mantle of Samuel, never did nor could teach Saul more pernicious Doctrines than these. Yet these are the Religious, Godly, Soulsaving Teachers of the Time; though by their Fruits we may know them, and as well expect Grapes from Thorns, and Figs from Thistles, as any good Effects from such ill Causes.  

Ferguson, Casteers, and Job, three Conventicle-Preachers, are discovered to have been in the Plot.  Philostratus, in the life of Apollonius, contends, that the murder of Domitian was more owing to the Doctrine of Apollonius, than to the hands of Stephanus and Parthenius who slew him. And as the death of Charles the First was imputable to such Preachers, so might the death of Charles the Second, had not our gracious God prevented it by the death of these Conspirators, to which their false Prophets have betrayed them. If you look for a Character of their Godliness, you have it in a Character in Text-hand; Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof, 2 Tim. 3.3, & 4.  
But the Objection says, that some of the Conspirators were of the Communion of the Church of England.  
Answ. This is as great a truth, as that Fiction of Mr. Baxter, that the first War was begun by Episcopal men, such as sided with Archbishop Laud: when it is well known that that learned Loyal Prelate was one of the first that was struck at, and in him the whole Church of England, Root and Branch. And this is the first time since the Reformation, that any of the Church of England were accused of Rebellion against their Princes. There may be a Judas or two that have partaken of that Tessera of our Communion, the body and blood of Christ; but I think that having first resolved to betray their Master, the Devil entered into their hearts, and filled them with all iniquity, and at last brought them to destruction. The Church of England was that thorny Hedge of which Mr. Baxter says he made it the most serious action of his life to pull it down; and he would still endeavour it, though by going on both sides the hedge, (i. e. I suppose, complying with all Parties) and though he were well scratched for his pains. And he hath been as big as his word, not only endeavouring it himself, but encouraging all his Disciples by his Moral Prognostications; of which, see The second part of the History of Separation, where the Piety of such men is made transparent.  

Saepe deprehensi obstinate agunt.  And now, as from the Principles of Popery, I do believe that there was, is, and will be a Popish Plot against the Established Government and Religion; so from the like Principles of Dissenters, and their correspondent practices, I do verily believe that there hath been, is, and will be several Attempts for the Confusion both of Church and State, as now established. Many a time have they afflicted me from my youth, may Israel now say, yet have they not prevailed against me, Psal. 129.1. If it had not been the Lord who was on our side when men risen up against us, they had swallowed us up quick when their wrath was kindled against us. But blessed be God, who hath not given us up as a prey unto their teeth: the snare is broken, and we are escaped. Our help is in the Name of the Lord, Psal. 124.1.  
All men shall see it, and fear, and declare the work of the Lord, saying, This hath God done: and shall wisely consider of his doing.  
Having seen David's danger, in the first part of the Parallel; we now proceed to consider his Deliverance, in the next part.  
As God is the Saviour of all men, but especially of them that believe; so among Believers, in a most peculiar manner, he hath in all ages of the World shown forth his power and Mercy in the miraculous and gracious Deliverances of his Church, and protection of Righteous and Religious States professing his holy and eternal truth. This David often experimented; God sometime preventing him with his Blessing; and when he foresaw to what distress his Enemies had reduced him, he heard the cry even before he called. The very misery of God's People often moves him to pity. At other times God delivered him from the violent man, and covered his head in the day of battle, and gave victory to his King over all his Enemies; so that when they dealt most proudly, God was above them, and brought them down. When their Plots were laid so secret, that they boasted none should see it, God tells them all men shall see it: while they encouraged one another in their wickedness, God confounded, them, and disappointed their Plots: for when they thought to shoot suddenly at him, God shot at them, and wounded them. As David acknowledged in his Psalm of Thanksgiving, 1 Sam. 22.14,15. The Lord thundered from heaven, the most High uttered his voice: he sent out arrows, and scattered them; lightning, and discomfited them.  
And a more uncomfortable fire never happened to David's enemies, than that which happened at Newmarket, which frighted the King out of those snares which were laid for him, and, like our ancient custom of firing our Beacons, was a Signal of an approaching danger, and a means to escape it. Yea, God hath made their own tongues to fall upon them, v. 8. so that one of them discovered the rest; and as many as were apprehended, confessed enough for their own condemnation, and, with Haman, suffered in the like manner as they had intended against others: The rest are scattered in Jacob, and divided in Israel; and the portion of foxes (Psal. 63.10.) is their reward, to be hunted up and down through all Countries as Beasts of Prey. When their Bows were bend, and their Arrows made ready on the string, and levelly taken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Bows were broken, and flew back in their own faces. When the Knife was even at Isaac's throat, God laid hold on it, and discovered the Ram that was hid in the bush, and made it the Sacrifice. And thus the Lord is known by the judgement which he executeth: the wicked are ensnared in the work of their own hands, Psal. 9.16.  
God shot one arrow of Infatuation among them; so that the Counsel of Achitophel, which if it had been followed might probably have succeeded, was rejected by Absalon and all his people, 2 Sam. 17.14. An Arrow of dread, and remorse of Conscience; the villainy of the Crime flew in their faces; and one above the rest, reflecting on the execution of College, had no rest till he discovered his Confederates. An Arrow of Despair, which wrought the same effect with one, as with Judas, who having betrayed his Master, hanged himself. An Arrow of Vengeance, which seized another, who, with Sheba, had his head out off. And though Absalon escaped for a while, yet God, who employs every creature to preserve his Servants, and saved our David in an Oak, caused another Oak to take hold of Absalon, and become both his Gibbet and Executioner. And now Absalon hath built him a Pillar, but such as may perpetuate his Infamy to the world's end; for every passenger that goes by his Grave in the King's dale, casts a stone on it, saying, Cursed be the Parricide Absalon, and cursed be every unjust persecutor of his Father. And doubtless the curses of the Fatherless and Widows of those who perished with him, which were above 40000, sell on him who led them to their ruin, wherein the greater part died as Absalon did; more were devoured by the Wood, than by the Sword. So let all the King's enemies perish, and become as the dung of the earth.  
Now as we see the judgement of God, so we must declare it to be his work, and say, This hath God done. In David's deliverance there was some appearance of an Arm of flesh; Hussai was got into their Consults, and by a subtle and seasonable opposition, overthrew Achitophel's design. Zadock and Abiathar tarried at Jerusalem, to send intelligence to David; and David gathered a considerable Army, who gave the Rebel's battle, and overthrew them; the Victory was with confused noise, and garments rolled in blood: But this defeat was made, not by fraud nor force, but by the Spirit of the Lord, who brought to light the hidden things of darkness, and by the light of his countenance blasted them in a moment: It is he that is the preserver of Kings, that keeps them as the Apple of his eye, and saveth them in fortitudinibus dextrae suae, with the saving strength of his right hand: 
Dii non servassent, nisi sibi servassent.  and because the King trusted not in his Sword or his Bow, but in the protection of God, therefore God delivered him, and delighted to do him good.  
And therefore we ought in the last place wisely to consider of his doing: The Psalmist speaking of the wonderful providence of God, Psal. 107.43. saith, Whoso is wise, will observe those things, and they shall understand the loving kindness of the Lord. Our first consideration therefore shall be, of the special Care and Providence of God over Kings and Governors: For if we grant that God hath any respect to the Welfare of Mankind, we must acknowledge it especially in his protection and ordaining of Rulers and Governors, without which no Society of men can subsist. Now of all Governments, that which comes nearest to the Sovereignty and Dominion of God, hath most of his inspection; and that is Monarchy, which he owns for his Institution: By me King's reign; and the Apostle calls it his Ordinance, Rom. 13. and therefore he must be worse than a Heathen, who denies a Special providence over Kings, when it reacheth every man, yea, every sparrow that falls to the ground. Hence God owns them as standing in a nearer relation to himself: They are his Ministers; his Shepherds, to protect and feed his flock; his Vicegerents, to bear the Sword for the punishment of evil doers, and protection of them that do well: They have more of the Image of God, in Authority and Power to dispense Favours and Rewards, even to Life or Death. God calls them by his own Name, sets them in his Throne, and over his Kingdom, 2 Chron. 13.8. and they that resist, resist the kingdom of God, and fight against him. God calls them to a difficult and invidious work, such as Jethro said was too heavy for Moses himself, Exod. 18.18. and Solomon starts at it with a Quis sufficit? Who is able to judge this so great people? 1 King. 3.9. They have as many enemies as there are sins and vices in the Nation; and the best Kings, that are most diligent to restrain evil doers, have the most adversaries. If there be any national Judgements, any Invasion from abroad, any Tumults or Factions at home; if Fire or Famine, the Pestilence or the Sword afflict the Nation; if there be any Injustice or Oppression in the inferior Magistrates, any Ambition or Emulation among the Nobles and Gentry, any decay of Trade among the Commonalty, the burden of all lieth on the King; and the people are ready to cry out against their Governors, as the Heathen did against the Christians, Imperatores ad Leones. Of this burden David complains, Psal. 75.3. The earth and all the inhabitants thereof are dissolved: I bear up the pillars thereof. By reason of these disorders, God is said to have established the Kingdoms of the world on the floods, and waves, which though they often roar horribly, and lift up their voice, yet he hath set bounds to them, and stilleth the raging of the waters and the madness of the people.  

Circa personas publicas, Specialis habitat providentia.  Wherefore as God calls them to a more operose and dangerous work, so he gives them proportionable helps and assistances; for which he covenanted with David when he gave him the Kingdom: I have found David my servant; with my holy oil have I anointed him; with whom my hand shall be established, and my arm shall strengthen him: the enemy shall not exact upon him, nor the son of wickedness afflict him: I will beat down his foes before his face, and plague them that hate him, Psal. 89.20,21,22,23. And these were the sure mercies of David, which God that cannot lie did always perform unto him: And when he doth the like to other good Kings, he fulfils his own Covenant, and pleads his own Cause. Thus as the Heathen fancied every King of the Nations had a God to be his Guardian (Mulciber in Trojam pro Trojâ stabat Apollo:) so certainly every Prince, especially such as defend the true Faith, have God for their Protector: and as Phidias' portraiture was so engraven in the Statue of Minerva, that the Image of the Goddess was violated with that of her Workman; so the honour of God is reflected on by any injury offered to the King. Therefore God hath enjoined, first of all, that prayers supplications, and thanksgivings be made— for kings, and all that are in authority, 1 Tim. 2. So in the Old Testament, Prayers shall be made for him, and daily shall he be praised, Psal. 72.15. not cursed and reproached.  
Therefore God hath given such strict Rules and Commands concerning them, Not to speak evil of dignities, for that is a kind of Blasphemy; Thou shalt not speak evil of the rulers of the people, Acts 23.5. Nor to hearken to any murmur or discontent: for such murmur are not against them, so much as against the Lord, who chose them to that Office. Not to scatter false reports, and create fears and jealousies, whereby the affections of the Subjects may be alienated from their Prince; 
Excordem reddidit, & amentem populum.  for that were as Absalon, to steal the hearts of the people; which is not only to take the Crown from his head, but in effect (as we have seen) his Head from his Shoulders, and to leave the Body of the people as a Carcase fit only to be devoured by Birds and Beasts of prey.  
And as the Laws are strict, so the Sanctions to enforce those Laws are so severe, that no wit of men, though all the Kings of the earth should consult together, can either prescribe better Laws, or oblige their Subjects to obedience under such penalties: for 'tis not the King only that executes Wrath and Vengeance on the Disobedient, and, as Solomon, Prov. 17.11. sends a cruel messenger to them that contrive Rebellion; but God hath threatened that they that resist shall receive to themselves damnation, Rom. 13. which is certainly to be understood of eternal Damnation, as due to this as to any other sin, this being one of the first magnitude, and the cause of an infinite number of other sins: and no less a penalty, in the judgement of all Divines, would be effectual to affright men from any beloved Lust: And therefore I present this as another wise consideration, to such as are tempted to this Impiety. And now I may infallibly conclude from these premises, that as surely as Achitophel's Counsel and Absolon's Rebellion was from Satan, so was the contrivance and practice of our Late Conspirators from the same evil Spirit; and the King's Deliverance from God, as sure as david's was, Qui facit mirabilia magna solus, who only doth great and marvellous works, and doth them in such a manner, that they ought to be had in everlasting remembrance.  
A second consideration may be this: God's hand is most evidently seen in those Actions that make most for his Glory, and for those ends for which he hath established Rule and Government in the World, i. e. that under it we may lead quiet and peaceable lives in all godliness and honesty. And as these ends are generally attained under Religious Princes, so if they should perish untimely and violently, nothing but Disorder and Confusion would follow; as it was with Israel of old, and with us in later days, when There was no king in Israel, every one did what seemed right in his own eyes. If this prodigious Design had succeeded, God should have been entitled the Author of it, and be mocked with a Thanksgiving-day for the success; the Actors had been honoured as Patriots and Saints: the Protestant Religion had by these true Protestants received another indelible Blot, and the true Protestant been rendered more odious than the most treacherous Papists, or those Hungarians that fight under the Great Turk against Christianity; Heresy, Hypocrisy, and Regicide, been made the public Profession and Religion of the Nation. But God is not the Author of such Confusions: He hath by this Discovery vindicated his own Glory, and the established Religion and Government among us; and if our sinful Ingratitude do not separate between God and us, he will do it to the end of the World.  
These things ought wisely to be laid to heart by every serious Christian: therefore thus saith the Lord, I do not this for your sakes, O house of Israel, but for my holy Names sake, which ye have profaned among the heathen, and— that the heathen may know that I am the Lord when I shall be sanctified in you before their eyes, Ezek. 36.22. And God grant that what follows in that Prophet may be found among us, That God may put his Spirit within us, and cause us to walk in his Statutes, and keep his Judgements, and do them, that we may dwell in the Land that he gave unto our Fathers; and we may be his people, and he our God, Ezek. 11.23. And then, though (as Isay saith) our enemies associate themselves, they shall be broken in pieces; though they gird themselves (to battle) they shall be broken in pieces; though they take counsel together, it shall come to nought: for God is with us, Isai. 8.9,10.  
Thirdly, Again, let us consider wisely, that in this wonderful Deliverance there appeared no other Agent or Instrument but God's immediate and outstretched Arm, working Deliverance for us, not by means, but without and against means; by contrary means, even by the same that would have destroyed us: Not by force, nor by might, but by my Spirit, saith the Lord: it was not our Sword nor our Bow, but it was God that saved us from our Enemies, and put them to confusion that hated us. By this we may know that it is God alone, and beside him there is no Saviour: When he commands and creates Deliverances, and we are saved so as by fire, by the very means that would have destroyed us; he must be blind that cannot see it; and may he be dumb, that will not say, This hath God done. And Qui solus in Opere, sit solus in Laude.  
Fourthly, Let us wisely consider that God saved us in the very instant of Danger, plucked us out of the very Jaws of Death, and as firebrands (fit indeed to be consumed) out of the fire; when Horae momento Cita Mors: when we were brought to the brink of a Sea of Blood, and Pharaoh and his Host pursuing us, and crying Victoria, that then God should divide the waters, and make a safe passage for us, and overwhelm our Enemies, and the Cita Mors was made a Victoria laeta; this was, Deo vindice Nodus, the Lords doing, and is marvellous in our eyes.  
Fifthly, When such strange and unexpected Deliverances are often repeated, and God appears to us not once or twice, as he did to Solomon, but as often as he did to David, saving him from the Lion and the Bear, and the uncircumcised Philistines, and from the Sword of Saul, and the Counsel of Achitophel, and the Rebellion of Absalon, and from the hands of all his Enemies; may not David conclude, By this I know that thou favourest me, because mine enemies do not triumph over me? Psal. 41.11. 
Raro futilibus micat ignibus aether.  And when God shall usher in a Prince into the World by the unusual appearance of a Star at Noon, and lead him through a tedious Wilderness by a Pillar of a Cloud, to hid him from his Enemies, and guide him by a Pillar of Fire out of their Snares; when he not only keeps his heart upright amidst almost invincible temptations to Idolatry and Superstition, but covers his head in the day of battle, and at last with a non obstante, sets him to reign as a king upon his holy hill of Zion, to defend his true Religion, and to execute Judgement and Justice to all his People: They must be more obdurate than Pharaoh, and more perverse than his Magicians, that will not confess digitus Dei hic, the hand of the Lord is in all this; that God hath magnified the king in the sight of all the people, as he did Joshua, Josh. 3.7. and made his glory great in such Salvations, Psal. 21.5.  
Sixthly, We may also wisely consider that David himself made no use of any other Weapon against Achitophel, but a short Prayer, and his constant trust and confidence in the power and goodness of God. You have his Prayer, ch. 15.31. O Lord, I beseech thee, turn the counsel of Achitophel into foolishness: and the Prayer of this righteous man was more effectual than Chariots and Horsemen, for there is a certain Omnipotency in Prayer: Concerning the works of my hands (any thing that God can do) command ye me, saith God, Isai. 45.11. and whatever we ask according to the will of God, we know that he heareth us.  
Now this being Gods express Will and Command, that first of all, prayers, supplications, intercessions, and giving of thanks, be made for kings and all that are in authority, etc. it should endear the use of Liturgy unto us, and cause us in full assurance of Faith to put up our Requests to God, that he would abate the Pride, assuage the Malice, and confound the Devices of all the King's Enemies: That he would replenish him with the Grace of his Holy Spirit, that he may always incline to Gods Will, and walk in his way; that he would grant him in Health and Wealth long to live; that he would strengthen him that he may vanquish and overcome all his Enemies; and finally, after this life he may obtain everlasting Joy and Felicity: That those Evils which the craft and subtlety of the Devil or man works against us, may be brought to nought; and by the providence of his goodness they may be dispersed, that we may be hurt by no persecutions; but being armed with his defence, may be preserved evermore from all perils, to glorify him who is the giver of all victory, through the merits of Jesus Christ our Lord. With such sacrifices God is well pleased; this is good and acceptable in the sight of God our Saviour, 1 Tim. 2.3. And blessed be God who hath not turned away his face from us, nor our Prayers from him.  
Lastly, Let me persuade all those whose hearts the Counsel of Achitophel, and subtle Insinuations of Absalon, had stolen from their King, wisely to consider what in all probability would have been the consequences of this Conspiracy if it had succeeded. All wise men do propose some apparent advantages and prosperous ends to themselves. I demand therefore, if the fatal Blow had been given, what prospect could they have but of Confusion and Misery in such ways? what though David had been set on when weak and weary handed? yet, as Hussai said, 2 Sam. 17.8. David's men were mighty men, and would not have died as Cowards, tamely yielding their throats to those Butchers; but being chafed in their minds, would have pursued the Murderers, as a Bear rob of her Whelps: and the Country was not yet secured to Absalon, for which cause he rejected the Counsel of Achitophel as rash and dangerous. But suppose they had massacred not only David and his Guards, but a thousand of the Loyal Nobility, Gentry, and Clergy; some thousands also of the Rebel-Party might have perished in the Attempt, and Achitophel and Absalon been cut off in the head of them: then he among the Rabble that had the longest Sword, would have set up for himself; and they that had jointly acted Treason against their King, would have avenged his Blood by turning their Swords one against another; and executed the vengeance of God upon themselves, when there was no Power or Authority of men to do it.  
And if all things had fallen out to their expectation, if they had killed and taken possession, and divided the Spoil, to every man a Damosel or two, beside the Houses of God, the Portion of the Priests, and the King's Lands; they might have had as short an enjoyment of their Prey, as Sisera's Captain, which was but during the Dream of some silly women, Judg. 5.30. or God himself would have driven a nail through their temples, and bereft them of the sense of their sin or misery, that, as Regicides generally have done, they would have lived and died impenitently, and so perished eternally: And this probably had been their portion, whether they were defeated, or had succeeded; which I wish they were so wise as seriously to consider, and lay it to heart. As also, that having brought the Nation into so great Distraction and Confusion, while they were violently contending to divide the Prey among themselves, how easily they might be made a Prey to a foreign Enemy, who need no other advantage to swallow us up, than our being thus divided and cut in pieces by ourselves: Then Prince, and Priest, and People, might have made their Enemy's Swords drunk with Blood; or if they had escaped that, might have wandered up and down begging their Bread in desolate places: or if this had not happened, a perpetual Civil War might have been entailed on the Nation, one Party still supplanting another; Armies kept up by the several Factions; and the poor Labourers must have fed those Praetors with their own Vitals: they must have partaken of their Sins too, as well as of their Oppressions; they must have been taught to blaspheme God as well as the King: there would have been no Neuters, but all Actives or Passives, to mock God with Thanksgiving for their own Misery, & fast for Strife and Debate; to violate their Oaths and Vows, or to yield themselves a Sacrifice to the Rage of their Enemies. Now when this abominable Desolation is prevented, and God hath preserved Order, Peace, and Truth, Justice and Righteousness, so that every man may sit under his own vine, and eat the Fruits of that, and of God's Vine also which he hath planted in the midst of us; he must be an incarnate Devil that shall repine at such Blessings, and pine away in his Iniquities.  
As for us, let our hearts be filled with Joy, and our mouths with Praise: Let the king rejoice in God his Saviour, and all that swear by him (all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that have kept their Allegiance,) put their trust in God: for the mouth of them that speak lies (and swallow Perjuries) shall be stopped, Psal. 63.11. And indeed, God hath done that for us, which all the Wisdom and Learning, the Laws and Penalties of the Nation, could not do. In vain have we endeavoured to confute their Fanatic Opinions and Doctrines, which in vain have been confuted an hundred times: This one act of God, that hath plucked off the hood from these Hypocrites, and discovered their inward parts to be very wickedness, and shown us what they are by their fruits, is an argument beyond any demonstration of Euclid, to satisfy the world, that under the Sheep's clothing they were as so many Wolves ravening for the innocent blood both of Sheep and Shepherds: but (Pan curate oves, oviumque Magistros) God hath plucked us out of their teeth.  
And now there wants but one Parallel more, to complete our deliverance, and perpetuate our happiness; and that is, wisely to consider, with David, quod retribuam Domino, what returns we ought to make to God for all the benefits that he hath done unto us. Good Mephiboseth was ready to part with all when the King was returned to his house in peace. We cannot now sacrifice to our own nets, to our own strength, or wisdom, or merit: O let us not do it to our own Lusts, to Intemperance and Excess, to carnal Secrity and Impenitence; nor to Malice and Revenge against any thing but those sins which war against God and our own souls, and had brought us so nigh to a sudden death, and to everlasting destruction; but let us wisely consider the opportunities of knowing and doing, in this our day of mercy, the things that belong to our peace: For God hath as many miraculous ways and methods to destroy us, as he hath hitherto manifested to preserve us. Especially let us guard ourselves against those sins which had a more direct tendency to this accursed design; the sins of Ambition and Discontent, of murmuring and repining against, and speaking evil of our Rulers, of having itching ears after new Doctrines and seducing Spirits, though they appear as Angels of light. The two hundred men that went to Hebron with Absalon, went in the simplicity of their hearts; they were told only of Sacrificing and Feasting, of performing religious Vows and Covenants, and serving God in a better and freer manner than they could do at Jerusalem; and there indeed they might find all the elders of Israel consulting with Absalon and Achitophel, Ch. 17.4. and voting for them; and hear Achitophel pray Extempore as readily as any Modern Enthusiast: for the Rabbins report of him, that he had a new Prayer for every day in the year; and there they were rapt with admiration at the Declamations of Absalon, whereby he harangued the people, spreading before them the miscarriages in his Father's Government, and promising them a redress of all their Grievances, and restoring them to their ancient Privileges of the people of God: there they had Priests also, who being accustomed to the shedding of blood, taught them that they might slay such as had their faces set towards Jerusalem, with the same zeal and opinion of doing God service, as they could kill an Ox for Sacrifice. And though the Israelites were by nature cruel enough, yet the Doctrine of these men, like those of the Pharisees, made them threefold more the children of wrath, malice, and cruelty, than they were. An ill Religion it is, certainly, that transforms Men into Beasts, and a Flock of Lambs into a Den of Lions: but this some such Doctrines as I have mentioned can do.  
Take heed therefore of leaving the established Worship at Jerusalem, for the Conventicles at Hebron: you know how great a matter a little fire kindleth, when it is blown up from beneath. When the People had been a little while at Hebron, they could not return; but having gone so far, must go a little farther, and proclaim— Absalon reigneth in Hebron, and then they must follow him from the Conventicles to the Camp, and engage in a Battle against David, to their ruin and destruction. Let us learn to be wise and sober, from the effects of their folly and madness: Let us study to be quiet, and to do our own business, not meddling with things that are above us; But, as Soloman adviseth, My son, fear thou God and the King, and meddle not with them that are given to change: for their calamity shall rise suddenly, and who knoweth the ruin of them both? Prov. 24.21.  
FINIS.